I   LIBRARY) 

UNIVERSITY  OF 
CALIFORNIA 

SAN  DIEGO 


presented  to  the 
UNIVERSITY  LIBRARY 
UNIVERSITY  OF  CALIFORNIA 
SAN  DIEGO 

by 


Howard  L.   Chernoff 


RABBINIC  WISDOM 


Union   Graded    Series 

For  Jewish  Religious  Schools 

COMMISSION  ON  JEWISH  RELIGIOUS 
EDUCATIONAL  LITERATURE 

of  the  Union  of  American  Hebrew  Congregations 

and  the  Central  Conference  of 

American  Rabbis 

DR.  DAVID  PHILIPSON,  Chairman 

DR.  H.  G.  ENELOW 

DR.  RUDOLPH  GROSSMAN 

DR.  Louis  GROSSMANN 

DR.  MAX  HELLER 

DR.  EMIL  G.  HIRSCH 

DR.  KAUFMANN  KOHLBR 

RABBI  JOSEPH  S.  KORNFELD 

RABBI  HARRY  LEVI 

RABBI  DAVID  MARX 

DR.  WILLIAM  ROSENAU 

DR.  SAMUEL  SCHULMAN 

DR.  ABRAM  SIMON 

RABBI  GEORGE  ZEPIN,  Secretary 


RABBINIC  WISDOM 


BY 

JENNIE  KEIZENSTEIN 


Illustrated 


CINCINNATI 
THE  UNION  OF  AMERICAN  HEBREW  CONGREGATIONS 

1922 


COPYRIGHT,  1922 

BY 
THE  UNION  OF  AMERICAN  HEBREW  CONGREGATIONS 


PREFACE 

This  book  contains  sayings  and  stories  culled  from 
the  wide  range  of  Rabbinical  literature.  It  is  one  of 
the  few  attempts  thus  far  made  to  put  Talmudic  mater- 
ial to  pedagogic  and  inspirational  uses.  The  teacher 
in  the  religious  school  might  with  profit  ask  his  pupils 
to  read  one  of  these  selections  in  order  to  furnish  con- 
crete, though  often  unfamiliar,  illustration  for  the 
lesson  to  be  taught.  Nor  can  it  be  denied  that,  apart 
from  pedagogic  utility,  this  publication  will  serve  as 
a  religio-ethical  reader.  Miss  Reizenstein  does  not 
claim  to  have  translated  the  material  she  presents 
from  the  original  sources,  but  desires  herewith  to  ex- 
press her  indebtedness  to  the  men  whose  translations 
of  the  Rabbinical  literature  into  modern  languages  she 
has  used.  Bringing  to  her  task  exceptional  skill  and 
excellent  judgment,  coupled  with  valuable  experience 
as  a  teacher  in  both  public  and  religious  schools,  Miss 
Reizenstein  has  produced  a  book  which  will  receive, 
I  feel  certain,  a  hearty  welcome  at  the  hands,  not  only 
of  teachers  and  pupils,  but  also  of  a  wider  circle  of 
Jewish  readers. 

William  Rosenau. 

Baltimore,  Md. 


Table  of  Contents  vii 


TABLE  OF  CONTENTS 

Page 

AMBITION 1 

INDUSTRY 6 

MODERATION 10 

RIGHTEOUSNESS 16 

WISDOM 21 

SIN 30 

REPENTANCE 38 

HONESTY 41 

CHARITY 45 

FORGIVENESS 53 

FORBEARANCE 55 

SYMPATHY 57 

SERVICE 59 

JUSTICE 68 

RESPECT  FOR  REAL  WORTH 76 

PARENTAL  CARE 81 

FILIAL  PIETY 84 

DUTIES  TO  ONE'S  FELLOW  MEN 87 

FAITH  IN  MEN 95 

TRUST 99 

GRATITUDE 110 

LOYALTY 115 

THE  ONENESS  OP  GOD 123 

THE  PRESENCE  OP  GOD 127 

GOD'S  LOVINGKINDNESS  TOWARD  ISRAEL 133 

ISRAEL  AND  THE  LAW 149 

ISRAEL  AND  THE  NATIONS 158 

INTERPRETATION  OP  BIBLICAL  PASSAGES 172 

THE-SABBATH 176 

MOSES 178 

WIT  AND  WISDOM. 184 

QUAINT  MIDRASHIC  STORIES 192 

LIST  OP  ILLUSTRATIONS 201 

INDEX..                                                                               .  204 


RABBINIC  WISDOM 


AMBITION 


SURMOUNTING  DIFFICULTIES 

When  the  famous  Hillel  was  a  young  man,  he 
ardently  desired  an  opportunity  to  devote  himself  to 
the  study  of  the  Law.  Since  he  was  extremely  poor, 
he  was  unable  to  gratify  his  passionate  wish. 

But  at  last  he  saw  the  means  whereby  he  might 
carry  out  the  desire  of  his  heart.  He  labored  as  hard 
as  his  strength  would  permit  and  supported  himself 
with  the  half  of  his  meagre  wages,  while  the  remaining 
portion  he  offered  to  the  doorkeeper  of  the  school  of 
learning. 

"This  is  for  you,"  said  he,  "if  you  will  permit  me 
to  enter  and  sit  in  the  assembly,  so  that  I  may  hear 
the  words  of  the  wise." 

For  several  days  the  young  man  pursued  this 
course,  but  in  a  short  time  his  slender  means  were 
exhausted  and  he  had  not  enough  even  to  buy  bread. 
It  was  not  the  thought  of  hunger  that  discouraged 
him.  It  was  the  doorkeeper's  stern  refusal  to  allow 
him  to  enter  the  school  which  grieved  him  more  than 
all  else. 

But  his  grim  determination  helped  him  out  of  the 
difficulty.  Climbing  up  to  one  of  the  windows  of  the 


2  Rabbinic  Widsom 

building,  he  lay  on  the  outer  sill  where  he  could  see 
and  hear. 

It  was  the  eve  of  the  Sabbath  and  bitterly  cold. 
The  next  morning  the  rabbis  came  as  usual  to  the 
academy,  and  though  the  sky  was  clear,  the  room 
seemed  unusually  dark.  Looking  about  for  the  cause 
of  the  dimness,  they  discovered  a  human  form  on  the 
outer  sill,  covered  over  with  snow!  It  was  the  half 
frozen  body  of  poor  Hillel,  who  had  lam  there  all  night. 
Though  it  was  the  Sabbath,  the  good  rabbis  thought 
it  no  sin  to  kindle  a  fire  and  otherwise  busy  themselves 
to  prepare  food  and  drink  for  the  homeless  stranger. 

Years  later,  when  a  man  pleaded  poverty  as  an 
excuse  for  not  studying  the  Law,  he  was  asked,  "Are 
you  poorer  than  Hillel?"  and  the  story  of  the  young 
student's  unconquerable  will  was  cited  as  an  example 
of  finding  a  way. 


LEARNING  IS  GREATER  THAN  GOLD 

Hyrcanus  was  a  very  rich  man  who  owned  vast 
fields  and  great  herds  of  cattle. 

It  was  his  custom  to  work  daily  in  his  fields  to- 
gether with  his  sons.  He  had  noticed  for  some  days 
that  one  of  his  sons,  Eliezer,  looked  sad  and  troubled 
and  he  asked  him  the  cause  of  his  low  spirits.  The 
young  man  began  to  weep  and  the  father,  thinking 
that  he  was  unhappy  in  the  work  assigned  to  him, 
gave  him  a  different  task.  But  the  cause  of  the  un- 
happiness  was,  apparently,  not  removed.  Finally,  as 
the  father  insisted  upon  an  explanation,  the  young  man 
declared,  amidst  tears  which  he  was  unable  to  control: 

"I  wish,  with  all  my  heart,  to  study  the  Law." 


Ambition 


3 


The  father,  amazed  at  the  ardor  of  his  son's  desire, 
endeavored  to  dissuade  him,  since  he  had  already 
attained  the  age  of  twenty-eight  years.  Rather  let 
Eliezer  get  married,  and  perhaps  his  sons,  in  the  course 
of  time,  might  dedicate  themselves  to  the  study  of  the 
Law. 


The  young  man  made  no  reply,  but  was  so  obsessed 
with  the  one  thought  which  pursued  him  that  he  could 
neither  eat  nor  sleep. 

But  soon  after,  while  he  was  wandering  in  the 
fields,  a  voice  seemed  to  say,  "Why  weepest  thou?  If 
thou  thirstest  for  the  study  of  the  Law,  flee  to  Jerusalem 
to  the  school  of  the  famous  master  Ben  Zakkai." 

Eliezer  acted  upon  this  thought  as  though  it  had 
been  an  inspiration.  Secretly  he  fled  to  Jerusalem 
without  making  his  departure  known  to  any  one. 


4  Rabbinic  Wisdom 

After  he  had  reached  the  doors  of  the  academy,  he 
stood  speechless  on  the  threshold,  while  the  master, 
addressing  him,  inquired  as  to  the  cause  of  his  distress. 

"I  weep,"  said  Eliezer,  "because  of  my  ignorance. 
It  is  my  ardent  wish  to  study." 

"Have  you  studied  at  all?"  asked  the  master 
gently.  "Can  you  recite  the  Shema?" 

"I  know  nothing,  nothing,"  sobbed  the  suppliant. 

The  good  master  endeavored  to  comfort  him  and 
began  the  instruction.  Eliezer  made  remarkable  prog- 
ress and  such  was  his  zeal  that  in  the  course  of  time  he 
far  outstripped  the  other  students.  After  the  lapse  of 
a  few  years  he  was  recognized  as  one  of  the  great 
masters  of  the  Law. 

In  the  meantime  the  brothers  of  Eliezer  tried  to 
induce  their  father  to  disinherit  him.  They  painted 
his  conduct  in  the  blackest  colors  and  left  Hyrcanus 
no  peace  until  he  consented  to  their  plans. 

Thereupon  Hyrcanus  journeyed  to  Jerusalem  for 
the  purpose  of  legalizing  the  disinheritance.  Several 
of  his  friends,  who  had  come  to  meet  him,  conducted 
him  to  the  house  of  Ben  Zakkai,  who  was  entertaining 
the  most  distinguished  men  of  Jerusalem  at  a  ban- 
quet. Hyrcanus  was  welcomed  and  seated  beside 
Eliezer,  whom  he  did  not  recognize,  for  the  young 
man's  appearance  had  greatly  changed  during  his  few 
years'  absence  from  home. 

In  the  course  of  the  banquet,  Ben  Zakkai  turned  to 
Eliezer  and  said,  "My  son,  it  is  now  time  to  pour  out 
the  streams  of  your  wisdom.  Rise,  and  discourse  upon 
the  Sacred  Scriptures." 

"Master,"  responded  Eliezer  humbly,  "a  cistern 
can  send  forth  only  such  waters  as  have  been  poured 
into  it.  What  can  I  say  that  is  unknown  to  you?" 


Ambition 


"My  son,"  answered  the  master,  "the  spring  pours 
out  its  waters,  and  more  is  yet  forthcoming.  Rise  and 
discourse  upon  the  Law." 

Obedient  to  his  master's  command,  Eliezer  began 
a  learned  discourse.  His  eyes  burned  with  the  light 
of  inspiration,  while  from  his  lips  flowed  streams  of 
wisdom. 

The  master,  carried  away  with  admiration,  kissed 
his  brilliant  pupil  on  the  forehead,  exclaiming,  "0 
blessed  son  of  Hyrcanus!  Happy  is  Israel,  that  boasts 
such  a  master!" 

Hyrcanus  sprang  up  in  astonishment.  "Of  whom 
do  you  speak?" 

"Of  your  son,"  replied  Ben  Zakkai,  "Eliezer,  who 
stands  at  your  side." 

The  father,  recognizing  his  son  at  last,  embraced 
him  and  cried,  "Happy  am  I,  who  possess  such  a  son! 
I  came  to  Jerusalem  to  disinherit  you,  but  now  your 
brothers  shall  be  disinherited,  and  to  you  alone  shall 
be  my  possessions!" 

"Nay,  father,  let  it  not  be  so,"  replied  the  son. 
"Had  I  desired  fields  and  cattle,  I  would  have  asked 
for  them  in  my  prayers  to  God,  the  Master  of  the 
earth.  Had  I  desired  gold,  I  would  have  prayed  for 
it,  for  God  is  the  Master  of  riches.  But  my 
desire  and  my, 
prayers  were 
for  the  study 
of  His  Word. 
God  has  answer- 
ed my  prayer 
and  this  suffices 
me." 


6  Rabbinic  Wisdom 


INDUSTRY 


LIFE  AND  ITS  LAW 

In  the  garden  of  a  king  there  was  a  ditch  of  extra- 
ordinary depth;  so  deep  was  it  that  the  eye  could  not 
see  the  bottom.  One  day  the  king  hired  many  laborers 
to  bring  numberless  loads  of  earth  with  which  to  fill 
the  ditch.  Some  of  the  workmen,  seeing  the  great 
depth  of  the  ditch,  foolishly  said  among  themselves, 
"How  is  it  possible  ever  to  reach  the  bottom?"  and 
abandoned  the  work. 

Those  more  sensibly  inclined  remarked,  "What 
matters  it  how  deep  it  is?  We  are  paid  for  our  day's 
labor.  We  are  thankful  to  have  work;  we  will  do  our 
duty  faithfully,  and  the  ditch  will  be  filled  in  due 
time." 

Let  not  man  say,  "Oh,  how  unfathomable  is  the 
Law  of  God!  It  is  deeper  than  the  sea.  How  many 
commands  to  obey!  Who  can  comply  with  them  all!" 

But  God  says  to  man,  "Do  faithfully  each  day  the 
work  allotted  to  thee,  and  let  that  suffice." 


Industry  7 

REWARD  ACCORDING  TO  DEEDS 

A  king  who  owned  a  beautiful  garden  had  a  high 
tower  erected  in  the  midst  of  it.  Many  workmen  were 
commanded  to  take  part  in  the  building  of  the  tower. 
Those  who  labored  faithfully  were  to  receive  good 
wages,  but  those  who  were  idle  or  negligent  were  to 
be  thrown  into  prison.  Who  is  the  king?  The  Lord 
of  the  Universe.  What  is  the  garden?  The  world, 
in  which  the  Israelites  have  been  commanded  to  obey 
the  Law.  What  is  the  reward  for  their  labors?  Para- 
dise, which  the  righteous  earn  by  meritorious  works. 
And  the  prison?  Punishment  after  death  for  neglecting 
the  duties  of  this  world. 


q    q 


ALL  HONEST  EFFORT  HAS  ITS  USES 

One  of  the  greatest  teachers  of  the  academy  at 
Jamnia,  which  was  established  after  the  destruction 
of  the  second  Temple,  was  in  the  habit  of  saying:  "I, 

am  a  creature  of  God;  even 
so  is  my  neighbor.  My 
work  is  in  the  town;  his 
in  the  field.  He  goes  early 
to  his  labors;  I  to  mine. 
He  could  not  undertake 
my  work,  nor  I  his.  He 
has  had  little  opportunity  for  study,  while  it  has  been 
my  fortune  to  learn  much.  But  it  matters  not  if  one 
has  learned  much  or  little  as  long  as  one's  thoughts 
are  turned  to  God." 


8 


Rabbinic  Wisdom 


PERFORMANCE  OF  DUTY  IRRESPECT- 
IVE OF  REWARD 

A  king  hired  laborers  and  assigned  them  to  work 
in  his  garden  without  designating  the  wages  they  would 
receive,  hi  order  that  the  work  which  commanded  but 
little  pay  might  not  be  neglected  in  favor  of  that  which 
would  bring  with  it  a  greater  compensation.  At  the 
close  of  the  day  he  called  one  of  the  workmen  and  said, 
"Under  which  tree  wast  thou  employed?" 

"Under  this  one." 

"This  is  a  pepper 
tree,"  said  the  king. 
"Here  is  thy  reward," 
and  he  handed  the 
man  a  gold  piece. 

Then  he  called 
another,  directing  the 
same  question  to  him. 
Upon  receiving  his 
reply  the  king  said, 
"This  is  a  caper  tree;  thy  pay  is  half  a  gold  piece." 

A  third  workman,  who  had  performed  his  labors 
under  an  olive  tree,  received  twenty  gold  pieces. 

"Why  didst  thou  not  make  known  to  us  the  pay 
we  were  to  receive?"  they  asked. 

"Had  I  done  so,"  replied  the  king,  "how  would 
my  whole  garden  have  received  due  attention?" 

Rabbi  Abin  bar  Kahana  taught,  "Do  not  say,  'I 
will  follow  this  precept  because  a  great  reward  is  at- 
tached to  its  observance,  but  that  one  I  will  not  follow 
because  the  reward  is  trivial/  God  did  not  reveal  the 
recompense  for  each  and  every  law,  hi  order  that 
mankind  might  practice  all  with  equal  zeal." 


Industry  9 

WORK  IS  A  DUTY 

The  prophet  Elijah,  in  the  course  of  his  journeys, 
entered  into  conversation  with  a  man  who  was  deeply 
learned  in  the  Written  Law,  but  had  only  a  super- 
ficial knowledge  of  the  Oral  Law,  the  commentary 
upon  the  Scriptures. 

"Master,"  said  he,  "I  would  ask  some  questions 
of  thee,  but  I  fear  to  arouse  thy  displeasure." 

"Speak  freely.  How  can  I  be  displeased  when  thou 
speakest  of  the  Holy  Word!"  replied  Elijah. 

"Master,  it  is  written  in  the  Law  that  God  pro- 
videth  food  for  all  His  creatures;  why  then  doth  He 
not  give  bread  to  man?" 

"My  son,"  replied  the  prophet,  "it  is  ordained  that 
man  shall  labor,  and  God  will  then  bless  the  work  of 
his  hands.  Man  would  not  be  worthy  of  a  blessing 
were  he  to  spend  his  days  in  idleness,  for  work  is  a 
command  of  God.  Man's  ability  to  think  and  reason 
is  a  heritage  by  means  of  which  he  may  fulfill  his  labors. 
Rob  man  of  reason  and  judgment,  and  he  becometh  a 
beast,  unable  to  provide  for  his  daily  needs." 


q    q 


THE  REWARD  OF  LABOR 

Rabbi  Tarphon  said,  "The  day  is  short;  the  labor 
is  great.  The  workmen  are  lazy,  and  the  master  is 
urgent.  It  is  not  the  duty  of  a  single  person  to  com- 
plete the  whole  work,  but  no  one  is  free  to  exempt 
himself  therefrom.  The  Master  pays  well;  the  reward 
of  the  righteous  is  forthcoming  in  the  future  world." 


10  Rabbinic  Wisdom 


MODERATION 


GUARD  THY  TONGUE 

Solomon  in  his  wisdom  declared  that  all  the  good 
and  charitable  acts  which  man  may  perform  will  not 
suffice  to  absolve  him  from  the  sins  of  his  lips.  There- 
fore let  man  take  heed  lest  he  utter  slander,  for  the 
tongue  is  the  most  unruly  member  and  is  judged 
according  to  its  deserts. 


NEGLECTED  OPPORTUNITY 

"Moreover  he  hath  not  seen  the  sun,  nor  known  it." — Eccle- 
siastes  6:5. 

Two  men  were  making  a  sea  voyage.  When  the 
vessel  anchored  at  a  harbor,  one  of  them  disembarked 
and  entered  the  town  where  there  was  much  of  interest 
to  see  and  to  do.  Returning  to  the  ship,  he  asked  his 
companion,  "Why  didst  thou  not  also  go  up  to  the 
city?" 

"What  didst  thou  see  there?" 

"There  was  much  to  eat  and  to  drink  and  many 
forms  of  entertainment." 

"Didst  thou  take  advantage  of  these  pleasures?" 

"No." 

"Then  am  I  not  better  off  than  thou  for  not  having 
left  my  place?" 


Moderation 


11 


RISING  ABOVE  SORROWS 

After  the  destruction  of  Jerusalem,  a  number  of 
grief-stricken  inhabitants,  overpowered  by  the  agon- 
izing remembrance  of  the  suffering  they  had  witnessed, 
determined  to  partake  no  more  of  meat  or  wine 

Rabbi  Joshua,  who  disapproved  of  this  extreme 
form  of  renunciation,  which  from  day  to  day  had  been 
gaining  more  adherents,  engaged  in  the  following 
argument: 

"My  friends,  what  is  your  object  in  abstaining 
from  meat  and  wine?" 

"Master,"  they  replied,  weeping  bitterly,  "how 
can  we  do  otherwise?  It  was  the  custom  to  offer  the 

flesh  of  animals  upon 
the  altar;  now  the 
altar  is  no  more. 
Wine,  too,  we  were 
accustomed  to  pour 
out  as  a  libation  to 
the  Lord;  now  we 
are  no  longer  per- 
mitted to  do  so." 

"Then  you  should 
refrain  from  eating 
bread  also,  since  it 
was  the  custom  to 
bring  meal  offerings." 

"Master,  it  is  so.  We  will  eat  no  more  bread. 
Henceforth  fruits  shall  be  our  nourishment." 

"But  the  first  gatherings  brought  to  the  Temple 
consisted  of  fruits." 


12 


Rabbinic  Wisdom 


"You  are  right.  We  will  eat  only  of  those  fruits 
which  were  not  brought  as  offerings." 

"Then  you  should  not  even  drink  water,  since 
water  too  was  used  in  the  sacrifice." 

The  mourners  were  silent,  for  they  knew  not  what 
to  answer. 

Rabbi  Joshua 
then  continued, 
"I  will  not  coun- 
sel you  to  cease 
all  mourning, 
since  our  sorrows 
are  too  deep  to 
be  cast  lightly 
aside.  But  exces- 
sive grief  is 
wrong,  for  under  its  crushing  force  man  would  cease 
to  exist.  Let  us  not  forget  the  sorrows  we  have  shared, 
but  at  the  same  time  let  us  endeavor  to  rise  above 
them  and  take  up  with  patience  and  fortitude  the 
duties  which  God  would  have  us  assume." 

q   q 

WEALTH  IS  OFTEN  USELESS 

In  Jerusalem  there  lived  a  wealthy  woman  named 
Martha,  who  was  accustomed  to  every  luxury  and  ex- 
travagance. The  most  delicate  of  perfumes  wafted 
from  her  person,  and  her  feet  rested  on  the  softest  and 
most  costly  of  carpets.  When  famine  threatened  the 
Holy  City,  the  selfish  woman,  secure  in  the  possession 
of  her  vast  fortune,  remained  indifferent  to  the  suf- 
ferings of  her  fellow  citizens. 


Moderation  13 

One  day  she  gave  her  maid  a  handful  of  coins, 
saying:  "Go  and  buy  me  bread,  made  of  the  finest 
flour." 

The  maid  returned  and  reported  that  there  was 
none  of  that  quality  to  be  had,  but  that  she  could 
secure  loaves  of  a  coarser  kind. 

"Then  bring  me  those,"  said  the  woman  with  a 
sigh. 

The  maid  came  back  saying  that  this  bread  had 
been  sold,  and  that  the  only  loaves  to  be  had  were 
made  of  the  very  coarsest  flour.  The  mistress  fretfully 
bade  her  go  and  secure  one. 

This  attempt  too  was  without  result,  for  by  this 
time  no  bread  of  any  kind  .was  left  in  the  besieged  city. 
Alarmed  at  this  report,  Martha  determined  to  go 
herself  and  see  what  money  could  buy. 

Unused  to  the  hard 
stones  of  the  streets, 
her  delicate  feet  re- 
fused to  carry  her  any 
further.  She  sank 
fainting  to  the 
ground.  Casting  her  gold  and  jewels  upon  the  street, 
she  cried,  "This  idle  wealth  can  not  secure  for  me 
even  a  piece  of  bread!" 

Thus  the  prophet's  words  were  fulfilled,  "Their 
silver  and  their  gold  shall  not  be  able  to  deliver  them  on 
the  day  of  the  wrath  of  the  Lord"  Ezekiel  7:19. 


14 


Rabbinic  Wisdom 


LIFE  AS  A  VOYAGE 


There  was  once  a  great  ship  which  had  been  sailing 
for  many  days  upon  the  seas.  Before  it  reached  its 
destination,  a  strong  wind  drove  it  from  its  course, 
and  it  drifted  to  the  shore  of  a  beautiful  island.  The 
passengers  were  of  different  opinions  as  to  whether  or 
not  they  should  leave  the  ship  to  explore  the  island. 
They  divided  themselves  into  five  parties. 

The  first  party  determined  not  to  leave  the  ship. 
"We  will  remain  on  board,"  said  they.  "A  fair  wind 


may  arise,  the  anchor  may  be  raised  and  the  ship  may 
sail  on,  leaving  us  behind.  We  must  forego  the  pleasure 
of  examining  the  lovely  island;  safety  counsels  that 
we  remain  where  we  are." 

The  second  party  determined  to  go  ashore  for  a  short 
time  to  enjoy  the  perfume  of  the  flowers  and  partake 
of  the  delicious  fruits.  They  did  so,  returning  in  good 
time,  all  the  better  for  having  refreshed  themselves. 

The  third  party  also  visited  the  island,  but  they 
gave  so  little  heed  to  the  flying  minutes  that  they 
reached  the  ship  just  as  the  sailors  were  weighing 
anchor.  In  the  confusion,  many  lost  their  places  and 
had  to  content  themselves  with  less  comfortable  quar- 


Moderation  15 

ters  than  those  which  they  had  enjoyed  at  the  begin- 
ning of  the  voyage. 

The  fourth  party  remained  so  long  upon  the  island 
enjoying  the  pleasures  which  it  afforded  that  they  did 
not  heed  the  ship's  bell  of  warning.  "Let  us  linger  a 
while,"  said  they.  "The  sails  are  still  to  be  set,  and  the 
captain  will  not  leave  without  us." 

So  they  remained  until  they  saw  the  ship  moving. 
In  wild  haste  and  confusion  they  swam  after  it  and 
clambered  up,  but  so  bruised  and  battered  were  they 
that  their  injuries  failed  to  heal  during  the  remainder 
of  the  voyage. 

Alas  for  the  fifth  party!  So  intent  were  they  on 
their  enjoyment  that  they  did  not  even  hear  the  bell. 
The  ship  had  gone  before  they  realized  their  error. 
Then  the  wild  beasts  came  from  the  thickets  and  de- 
voured some  of  them.  Those  who  escaped  this  end 
ate  to  excess  of  the  sweet  fruits  and  died  of  the  very 
food  which  had  attracted  them. 

The  ship  is  our  good  deeds,  which  bear  us  to  our 
destination,  heaven.  The  island  represents  the  pleas- 
ures of  this  world,  of  which  the  first  party  refused  to 
partake,  although  they  might  have  enjoyed  them  in 
moderation  with  no  harm  to  themselves.  The  second 
party  accepted  the  proffered  pleasures,  but  were  wise 
enough  not  to  let  them  interfere  with  their  duties. 
The  third  party,  though  less  moderate,  managed  to 
retrieve  their  error  in  good  time.  Even  the  fourth 
party  was  saved  in  the  last  hour,  though  they  suffered 
injuries  which  never  entirely  healed.  But  the  rest  of 
the  company,  so  engrossed  with  the  pleasures  of  life 
that  they  forgot  the  future,  so  heedless  of  duty  that 
they  turned  a  deaf  ear  to  the  warning  bell,  met  the 
end  which  their  useless  lives  merited. 


16  Rabbinic  Wisdom 

RIGHTEOUSNESS 


GREATNESS  IS  RELATIVE 

"Noah  was  in  his  generation  a  man  righteous  and  whole- 
hearted" —  Genesis  6:9. 

Although  Noah  was  perfect  in  his  generation, 
maintained  Rabbi  Judah,  yet,  had  he  lived  in  the  time 
of  Moses  or  Samuel,  he  would  not  have  been  accounted 
as  such.  Among  the  blind,  he  who  is  possessed  of  one 
eye  is  considered  of  perfect  vision. 

On  the  other  hand,  Rabbi  Nehemiah  contended 
that  if  Noah  was  considered  righteous  in  his  genera- 
tion, how  much  more  would  he  have  been  considered 
righteous  had  he  lived  in  the  time  of  Moses  or  Samuel. 
As,  for  example,  if  a  virtuous  man  lives  among  thieves 
without  sharing  their  wicked  ways,  how  much  more 
virtuous  would  he  be  were  he  to  dwell  among  the 
righteous. 


THE  ORGANS  WHICH  MAN  CONTROLS 

Said  Rabbi  Levi,  "Man  possesses  six  faculties. 
Over  three  of  them  he  exercises  entire  control.  The 
other  three  he  can  not  altogether  govern.  The  eyes, 
the  ears,  and  the  nose  are  not  within  his  power,  for 
he  must  see  and  hear  and  smell  whether  he  will 
or  no.  But  the  mouth,  the  hands,  and  the  feet  are 
under  his  control.  He  can  speak  words  of  wisdom  or, 
if  he  chooses,  words  of  slander.  He  can  teach  his  hands 
to  perform  deeds  of  benevolence,  or  he  can  permit 
them  to  rob  and  kill.  His  feet  may  wander  into  for- 
bidden paths  or  he  may  guide  them  into  the  halls  of 
learning." 


Righteousness  17 

PREFERABLE  ALTERNATIVES 

"Better  is  a  handful  of  quietness  than  both  hands  full  of  labour 
and  striving  after  wind." — Ecclesiastes  £:6. 

Better  is  he  who  has  learned  the  Halacha  and  fol- 
lowed its  precepts,  than  he  who  has  mastered  the 
Halacha  together  with  all  the  ordinances,  without 
pondering  over  them. 

Better  is  a  handful  of  rest  which  the  Sabbath 
offers  than  both  hands  full  of  care  in  the  six  working 
days. 

God  said,  "Better  is  a  handful  of  gifts  to  the  poor 
than  two  hands  full  of  burnt  offerings." 

q    q 

THE  CHOICE  BETWEEN  REWARD 
AND  PUNISHMENT 

Thus  taught  Rabbi  Simeon  ben  Judah:  God  sent 
to  Israel  a  loaf  of  bread  and  a  rod  fastened  together 
and  said:  "If  you  observe  the  Law,  here  is  bread  to 
eat.  But  if  you  follow  not  its  teaching,  here  is  the  rod 
with  which  you  shall  be  chastised."  The  Prophet 
Isaiah  said:  "If  ye  be  willing  and  obedient,  ye  shall 
eat  the  good  of  the  land.  But  if  ye  refuse  and  rebel, 
ye  shall  be  devoured  with  the  sword,  for  the  mouth 
of  the  Lord  hath  spoken." — Isaiah  1:19,  20. 

q    q 

THE  PATH  OF  RIGHTEOUSNESS 
IS  PLEASANT 

God  showed  to  man  two  paths,  the  one  for  the 
righteous,  the  other  for  sinners.  The  path  of  sinners 
is  full  of  thorns  and  nettles;  that  of  the  righteous  is 


18 


Rabbinic  Wisdom 


strewn  with  pleasant  herbs.  They  who  have  not  eyes 
to  see  enter  the  thorny  path,  and  are  torn  and  scratched 
by  briers.  But  those  whose  vision  is  clear  choose  the 
path  free  from  thorns.  "He  that  walketh  in  his  in- 
tegrity as  a  just  man,  happy  are  his  children  after 
him."— Proverbs  20:7. 

q    q 

KNOWLEDGE  THE  BASIS  OF 
RIGHTEOUSNESS 

David  said,  "The  fear  of  the  Lord  is  pure,  enduring 
forever."  Let  a  man  learn  Midrash,  Halachoth,  and 
Haggadoth,  but  if  his  soul  does  not  hate  sin,  he  has 
gained  nothing. 

A^man  said  to  his  friend,  "I  have  a  thousand  meas- 
ures of  grain,  a  thousand  measures  of  oil,  and  a  thou- 
sand measures  of  wine." 
His  friend  answered 
him,  "Have  you  suffi- 
cient space  in  which  to 
store  these  possessions? 
If  so,  they  are  indeed 
yours,  but  without  a 
place  for  them  you  have 
nothing." 

£_../        Wisdom  and 
.  ~    knowledge     belong 
to  him  who  despises 
wrongdoing,  for  the  fear  of  the  Lord  is  his  treasure. 

Isaiah  declared,  "Zion  shall  be  redeemed  with 
justice,  and  they  that  return  of  her  with  righteous- 
ness."— Isaiah  1:27. 


Righteousness 


19 


WAIT  FOR  THE  END 

"The  day  of  death  is  better  than  the  day  of  one's  birth." 
— Ecclesiastes  7:1. 

Why?  Because  on  the  day  of  birth  the  life  of  man 
is  an  unwritten  page,  but  after  his  death  the  world 
knows  the  good  deeds  that  have  been  inscribed  thereon. 

Two  ships  sailed  upon  the  high  seas,  one  on  its 
way  out  of  the  harbor,  the  other  about  to  enter  it. 
The  onlookers  rejoiced  to  see  the  outgoing  vessel,  but 
watched  the  other  with  regret.  Then  one  wiser  than 
the  rest  said,  "I  am  moved  by  different  emotions.  One 
should  not  rejoice  at  the  sight  of  a  vessel  which  is 
about  to  set  sail.  Who  knows  what  contrary  winds  and 
storms  it  may  encounter?  Let  us  rather  be  glad  to 
welcome  the  vessel  which  returns  to  the  harbor,  for  then 
we  can  see  it  enter  in  safety  after  having  successfully 
weathered  the  storms  of  a  long  and  dangerous  voyage." 


20  Rabbinic  Wisdom 

THE  RIGHTEOUS  ARE  THE  CHOSEN 
OF  GOD 

"Happy  is  the  man  whom  Thou  choosest." — Psalms  65:5 

And  blessed  also  is  the  man  who  comes  near  to  God, 
though  he  be  not  chosen  as  were  Abraham  and  Moses. 

A  Roman  woman  inquired  of  Rabbi  Jose,  "Can  any- 
one who  so  desires  draw  near  to  your  God?" 

The  rabbi,  instead  of  replying,  offered  her  a  basket 
filled  with  figs,  of  which  she  selected  a  ripe  one  and 
ate  it. 

Thereupon  he  said,  "Thou  knowest  how  to 
choose.  How  much  more  does  God  understand  it! 
All  those  who  live  righteously  God  chooses  and  draws 
nigh  unto  Himself." 


Wisdom 


21 


WISDOM 


KNOWLEDGE  IS  GREATER 
THAN  WEALTH 

"There  is  gold,  and  a  multitude  of  rubies,  but  the  lips  of 
knowledge  are  a  precious  jewel." — Proverbs  20:15. 

If  a  man  has  gold  and  silver,  pearls  and  diamonds, 
even  all  the  treasures  the  world  affords,  and  has  no 
knowledge,  what  does  it  profit  him?  If  he  lacks  knowl- 
edge, his  possessions 
are  as  nothing. 

When  gifts  of  gold 
and  silver  were  being 
poured  into  thej  sanc- 
tuary as  free  will  offer- 
ings, the  soul  of  Moses 
was  troubled  because 
he  had  nothing  to  give. 

Then  God  said  to 
him,  "Truly  the  words 
of  thy  lips  are  more 
precious  to  me  than 
jewels."  It  was  then 
that  God  singled  out 

Moses  from  among  all  men  and  imparted  to  him  His 
divine  message. 


22 


Rabbinic  Wisdom 


LEARNING  MORE  DESIRABLE 
THAN  WEALTH 

As  Rabbi  Jochanan  was  walking  with  several  of 
his  friends,  he  stopped  and  pointed  to  a  vineyard  not 
far  away,  saying,  "That  vineyard  was  once  mine.  I 
sold  it  for  the  benefit  of  the  poor  in  order  that  I  might 
be  relieved  of  its  care  and  devote  my  days  to  the 
study  of  the  Law." 

Continuing  on  his  way,  he  presently  called  their 
attention  to  a  fine  field,  remarking,  "That  field,  too, 

was  mine,  but  I  sold 
it  in  order  that  I 
might  have  more 
tune  for  the  study  of 
the  Law."  Again 
pointing  to  another 
field  which  they 
passed,  the  rabbi 
said,  "This  was  the 
last  piece  of  property 
which  I  had,  but  I 
disposed  of  it  hi  order 
to  devote  myself 
wholly  to  the  sacred 
writings  with  nothing 
to  distract  me  from  my  chosen  duties." 

The  friends  inquired  anxiously  what  provisions  the 
good  rabbi  had  made  for  his  old  age. 

"Be  not  troubled,"  he  answered  smilingly.  "I 
gladly  relinquished  those  things  which  are  of  but 
transitory  worth  for  a  service  which  will  be  rewarded 
in  eternity." 


Wisdom  23 

THE  POWER  OF  ENVIRONMENT 

"Ht  that  walketh  with  wise  men  shall  be  wise;  but  the  com- 
panion of  fools  shall  smart  for  it." — Proverbs  18:20. 

If  a  person  enters  a  shop  where  spices  are  sold,  his 
garments  become  permeated  with  the  fragrance  thereof. 
Let  a  man  walk  through  a  tannery,  and  the  smell  of 
leather  will  cling  to  his  garments. 

If  a  man  keep  company  with  a  wise  man,  others 
will  think  him  wise  also.  A  companion  of  fools  is 
looked  upon  as  a  fool,  likewise,  else  he  would  not  be 
found  in  their  midst. 


q    q 


LEARNING  DIGNIFIES  ALL  MEN 

Rabbi  Simeon  ben  Jochai  said:  "There  are  three 
crowns:  the  crown  of  learning,  the  crown  of  priesthood, 
and  the  crown  of  royal  dignity.  The  crown  of  priest- 
hood was  bestowed  upon  Aaron,  the  crown  of  royal 
dignity  upon  David,  but  the  crown  of  learning  may 
be  the  portion  of  any  one  who  strives  for  it.  He  who 
acquires  it  is  regarded  as  though  he  has  gained  all 
three,  but  he  who  fails  to  win  the  crown  of  learning 
is  unworthy,  even  though  he  be  priest  or  long." 


24  Rabbinic  Wisdom 

WISDOM  IS  GOD'S  SPECIAL  GIFT 

A  king  said  to  his  beloved  friend:  "Choose  any- 
thing in  my  kingdom,  and  it  is  thine."  The  friend 
thought,  "If  I  ask  for  riches,  only  riches  will  be  mine; 
if  I  choose  honors,  only  honors  will  be  granted  to  me. 
Instead,  I  will  ask  for  the  hand  of  the  king's  daughter, 
then  both  riches  and  honor  will  be  my  portion." 

Thus,  too,  did  God  say  to  Solomon,  "Choose  that 
which  thou  dost  prize  above  all  else."  Solomon  re- 
plied, "I  would  ask  for  thy  daughter,  wisdom,  then  all 
else  will  be  mine." 


REPETITION— A  DISCIPLINE 

A  pupil  of  Rabbi  Simeon  ben  Jochai  was  unfor- 
tunate enough  to  have  a  very  poor  memory.  He  took 
it  greatly  to  heart  and  lamented  his  unretentive  mind. 
One  night  he  had  a  dream  in  which  a  voice  called  to 
him,  "Cast  three  stones  upon  me,  and  I  will  come!" 
When  he  inquired  the  meaning  of  the  dream,  an  in- 
terpreter explained  that  he  was  to  study  his  lessons 
three  times,  after  which  he  would  be  able  to  remember 
them.  He  did  as  he  was  advised,  and  his  memory  was 
strengthened  to  such  an  extent  that  he  was  enabled 
to  retain  what  he  had  studied. 


Wisdom  25 

WISDOM  BETTER  THAN  GOLD 

There  were  three  brothers  who  went  to  King  Solo- 
mon for  the  purpose  of  learning  the  Torah.  After 
thirteen  years  they  prepared  to  return  to  their  homes, 
and  on  the  eve  of  their  departure,  King  Solomon  bade 
his  treasurer  bring  three  hundred  gold  pieces.  The 
king  said  to  the  brothers,  "Choose  ye  which  ye  would 
have.  I  will  give  to  each  of  you  a  hundred  gold  pieces 
or  three  words  of  wisdom."  After  consulting  with  one 
another,  they  decided  to  take  the  gold. 

When  they  had  gone  some  distance  on  their  way, 
the  youngest  brother  said,  "What  have  we  done?  Did 
we  come  hither  to  get  gold  or  to  learn  the  Law?  Let 
us  return  the  money  and  learn  wisdom  in  place  of  it." 

"If  thou  wouldst  exchange  the  gold  for  three  words 
of  wisdom,  go  thy  way,"  said  the  other  two.  "We  will 
not  return." 

The  youngest  son  went  back  to  King  Soiomon  and 
begged  the  master  to  take  the  gold  and  teach  him  fur- 
ther. The  king  at  once  began  his  instruction:  "My 
son,  when  thou  wouldst  undertake  a  journey,  be  pre- 
pared to  depart  with  the  coming  of  dawn,  and  go  to 
thy  rest  while  it  is  yet  day.  This  is  the  first  word. 
When  thou  seest  a  stream  whose  waters  are  swollen, 
do  not  cross  it,  but  wait  until  the  waters  subside. 
This  is  the  second  word.  Never  reveal  a  secret  to  a 
woman,  not  even  thy  wife.  This  is  the  third." 

The  young  man  mounted  his  horse  and  followed 
the  path  his  brothers  had  taken.  When  he  overtook 
them,  they  asked,  "What  hast  thou  learned?" 

He  replied,  "The  counsel  I  received  is  mine  alone." 

When  they  had  travelled  for  nine  hours,  the  young- 
est brother  proposed  that  they  remain  in  that  place 
for  the  night. 


26  Rabbinic  Wisdom 

"See,  there  is  a  spring,  and  wood,  and  grass  for 
our  horses.  Let  us  stay  till  dawn  breaks  and  then  we 
can  resume  our  journey." 

"Thou  fool!"  replied  the  brothers,  "we  knew  thou 
wast  wanting  in  wisdom  when  thou  gavest  thy  gold 
for  mere  words.  There  is  yet  time  for  three  miles' 
travel,  and  we  shall  proceed."  They  did  so. 

The  youngest  brother  cut  wood,  built  a  fire,  and 
prepared  a  frugal  meal,  while  his  horse  grazed  near  by. 
He  constructed  a  rude  shelter  of  bushes  for  himself 
and  the  horse.  Then  he  lay  down  and  slept  peacefully. 

The  other  two  proceeded  until  night  overtook  them, 
but  they  could  find  no  fodder  for  their  horses  nor  wood 
with  which  to  build  a  fire.  Snow  began  to  fall  and 
since  they  were  without  protection,  they  and  their 
horses  died  of  cold. 

At  dawn  the  next  day  the  youngest  brother,  re- 
freshed by  his  night's  sleep,  continued  on  his  way. 
Soon  he  discovered  the  bodies  of  his  brothers.  Weep- 
ing and  lamenting,  he  dug  a  grave  and  buried  them. 
He  took  the  gold  which  had  been  their  portion  and 
continued  on  his  way.  In  the  meantime  the  heat  of 
the  sun  melted  the  snow,  and  the  waters  which  fed 
the  streams  rose  so  high  that  he  was  unable  to  ford 
the  river.  Dismounting,  he  waited  until  the  waters 
subsided.  As  he  walked  along  the  bank  he  looked 
across  the  stream  and  saw  two  servants  of  King  Solo- 
mon leading  their  horses  laden  with  gold. 

"Why  dost  thou  not  cross  over?"  they  cried  to  him. 

"I  am  waiting  until  the  waters  abate,"  he  replied. 

Not  heeding  his  words,  the  two  horsemen  plunged 
into  the  stream,  but  as  they  were  in  the  midst  of  it 
the  current  carried  them  down  and  they  were  drowned. 


Wisdom  27 

As  soon  as  it  was  safe  to  cross,  the  young  man  pro- 
ceeded on  his  way  and  soon  reached  his  home. 

He  related  to  his  brothers'  wives  the  circumstances 
of  their  husbands'  death.  As  for  himself,  he  bought 
fields  and  vineyards  and  prospered  greatly.  When  his 
wife  inquired  where  he  had  obtained  his  money,  he 
refused  to  satisfy  her,  but  so  insistent  was  she  that 
finally  he  related  what  had  occurred. 

One  day,  in  the  midst  of  a  quarrel,  the  woman 
cried,  "Not  enough  that  thou  hast  killed  thy  brothers, 
now  thou  wouldst  kill  me." 

When  the  wives  of  his  brothers  heard  this,  they 
went  to  the  king  and  charged  their  brother-in-law 
with  murder.  The  king  sentenced  the  accused  to 
death.  But  the  doomed  man  begged  to  be  permitted 
to  appear  before  the  king,  to  whom  he  addressed  the 
following: 

"My  lord,  I  am  one  of  the  three  brothers  who  were 
thy  disciples  for  thirteen  years.  I  am  the  one  who 
returned  the  gold  pieces  which  were  thy  gift  in  order 
to  exchange  them  for  wisdom,  and  now  it  has  caused 
my  death." 

The  king  recognized  the  truth  of  the  young  man's 
statement  and  said,  "Fear  not.  The  money  which 
thou  hast  obtained  from  thy  brothers  is  thine  by 
right,  for  the  wisdom  which  thou  didst  acquire  has 
saved  thee  from  death.  Truly  it  is  better  to  get  wis- 
dom than  gold." 

The  king  gave  the  young  man  his  freedom,  and  he 
went  his  way  rejoicing. 


28  Rabbinic  Wisdom 

WISDOM  ON  LIFE'S  PATH 

An  old  man  sat  at  the  fork  of  a  road.  One  path 
was  level  at  the  beginning,  but  toward  its  end  it  was 
overrun  with  briers  and  reeds.  The  other  road  was 
tangled  with  briers  and  thorns  at  the  beginning,  but 
it  led  finally  into  a  smooth  and  unobstructed  way. 
He  warned  the  passersby  of  the  condition  of  the  roads, 
and  they  thanked  him  for  his  forethought. 

So  does  Solomon  sit  at  the  road  of  wisdom,  warning 
Israel  with  the  words,  "So  I  hated  life;  because  the 
work  that  is  wrought  under  the  sun  was  grievous  to 
me;  for  all  is  vanity  and  a  striving  after  wind" — all 
but  good  deeds  and  penitence. 

fl    fl 

WISDOM— TO  WHOM  VOUCHSAFED? 

A  Roman  matron  asked  Rabbi  bar  Chalafta,  "Is 
it  true  that  'He  giveth  wisdom  unto  the  wise'?  (Daniel 
2:21.)  Is  it  not  rather  true  that  God  gives  wisdom  to 
those  who  lack  it,  and  knowledge  to  the  ignorant?" 

The  rabbi  gave  the  following  reply:  "Suppose 
two  persons  came  to  you  to  borrow  money,  one  of 
whom  was  rich,  the  other  poor,  To  whom  would  you 
rather  lend?" 

"To  the  rich  man,"  was  the  reply. 

"Why?" 

"Because  even  if  he  lost  his  money  he  would  always 
be  in  a  position  to  repay  the  loan." 

"You  are  right.  If  God  gave  wisdom  to  fools, 
they  would  not  know  how  to  make  the  proper  use  of 
it;  therefore  God  gives  wisdom  to  the  wise,  that  they 
may  instruct  others  to  walk  in  its  paths." 


Wisdom  29 

THE  USES  OF  WISDOM 

Learning  is  much  to  be  desired,  but  good  deeds 
far  outweigh  it. 

Of  those  who  study  wisdom,  but  fail  to  practice 
its  precepts,  it  has  been  said,  "Woe  unto  him  who  has 
no  house,  but  builds  a  great  gate  before  it." 

Again,  he  who  understands  the  philosophy  of  reli- 
gion and  has  not  the  fear  of  God  in  his  heart  is  like  a 
man  who  has  in  his  possession  the  inner  keys  of  his 
house,  but  not  the  outer  one.  How,  then,  can  he  enter 
it? 

Rabbi  Eleazar  said:  "He  who  has  more  learning 
than  goodness  is  like  a  tree  with  thick  foliage  and  a 
slender  trunk;  a  light  wind  can  uproot  it.  But  he 
who  is  virtuous,  though  he  lack  great  learning,  is  like 
a  tree  with  few  branches  and  a  sturdy  trunk;  not  even 
a  hurricane  can  shake  its  firm  foundation." 

Again,  the  end  of  wisdom  is  repentance  and  good 
deeds.  What  does  it  profit  to  know  the  holy  ordi- 
nances unless  one  reverences  father  and  mother? 
Reward  shall  be  his  who  practices  virtue,  for  by  doing 
so  he  best  honors  God.  Better  never  to  have  been 
born  than  to  live  only  for  selfish  ends. 


80  Rabbinic  Wisdom 


SIN 


MAN— HUMAN  AND  DIVINE 

"Male  and  female  created  He  them." 

When  God  created  man,  He  said:  "If  I  make  him 
like  the  angels,  he  will  live  forever.  If  I  create  him 
like  the  beasts  of  the  earth  and  field,  he  will  die  as  do 
the  dumb  animals.  Therefore  will  I  endow  him  with 
qualities  both  heavenly  and  earthly.  Thus,  if  he  sins, 
he  dies;  if  he  sins  not,  he  lives  eternally." 


HOW  TO  AVOID  SIN 

"Wouldst  thou  avoid  sin?  Think  of  an  Eye  that 
seeth  all,  of  an  Ear  that  heareth  all,  of  a  Book  wherein 
all  thy  deeds  are  inscribed." 

Another  wise  man  said,  "Wouldst  thou  avoid  sin? 
Think  of  these  three  things:  Consider  whence  thou 
comest,  whither  thou  goest,  and  to  whom  thou  art 
responsible  for  thy  deeds." 


Sin 


THE  INEXCUSABLE  SIN 


31 


Some  persons  may  argue  thus,  "I  will  commit  a  sin 
and  afterwards  repent.  Then  I  will  commit  other  sins 
and  repent  again."  To  such  no  opportunity  for  re- 
pentance will  be  given.  Perhaps  one  may  think,  "I 
will  sin,  but  on  the  Day  of  Atonement  I  will  fast  and 


pray  and  thus  be  forgiven."  Neither  fasting  nor 
prayer  will  avail  in  such  a  case.  The  Day  of  Atone- 
ment is  ordained  in  order  .that  man  may  be  at  one 
with  God,  when  he  asks  forgiveness  for  his  wrongs. 
But  premeditated  wrongdoing  can  not  be  atoned  for  by 
prayer  or  fasting.  Before  man  asks  for  divine  forgive- 
ness let  him  first  seek  forgiveness  of  his  fellow  man 
and  truly  determine  to  do  him  no  further  injury. 

He  who  prays  and  fasts  while  trying  to  enjoy  the 
fruits  of  his  sins  is  like  one  who  holds  fast  to  a  poison- 
ous serpent  the  while  he  bathes  in  many  waters.  Not 
until  he  throws  away  the  poisonous  creature  can  he 
become  clean,  even  though  he  try  to  cleanse  himself  in 
a  thousand  waters. 


32  Rabbinic  Wisdom 

CAUGHT  IN  HIS  OWN  TRAP 

A  merchant,  on  his  way  to  a  distant  city,  carried 
with  him  a  bag  containing  five  hundred  gold  pieces. 
He  thought  to  himself,  "If  I  take  this  money  with  me, 
I  may  meet  with  a  thief  who  will  steal  it.  I  will  hide 
the  gold  until  I  need  it." 

He  found  a  secret  place  where  he  buried  the  bag 
of  gold  in  the  earth.  Though  the  merchant  believed 
himself  unobserved,  there  was  one  who  watched  him 
through  a  hole  in  the  wall  near  which  he  buried  his 
treasure. 

When  the  merchant  had  gone,  the  other  came  from 
his  hiding  place,  dug  up  the  gold  and  made  away  with 
it. 

A  few  days  later,  the  merchant  returned  to  secure 
the  gold,  which  he  needed  in  order  to  transact  his 
business.  When  he  saw  that  it  had  been  stolen,  he  was 
sorely  troubled. 

"What  shall  I  do?"  he  thought.  "No  one  was  in 
sight  when  I  hid  my  gold.  What  can  have  become 
of  it?"  Looking  about,  he  observed  the  hole  in  the 
wall,  and  it  occurred  to  him  that  the  owner  of  the 
house  beyond  it  might  have  seen  him  in  the  act  of 
burying  the  gold  and  stolen  it. 

He  inquired  of  the  villagers  who  was  the  owner 
of  the  house  and  when  the  information  had  been  given 
to  him,  he  approached  the  man  saying,  "I  have  heard 
it  said  that  you  are  noted  for  your  wisdom  and  counsel. 
I  pray  you  give  me  your  advice.  I  came  hither  upon 
a  matter  of  business,  bringing  with  me  two  bags  of 
gold,  one  containing  five  hundred  pieces,  the  other 


Sin  33 

eight  hundred.  Since  I  knew  no  one  in  this  town  to 
whom  I  could  entrust  the  money,  I  secretly  hid  the 
bag  with  the  five  hundred  gold  pieces,  but  the  other 
is  still  in  my  possession. 

I  wish  now  to  ask  you  whether  I  should  hide  the 
second  bag  where  the  first  lies  hidden,  or  whether  it 
would  be  better  to  place  it  hi  the  keeping  of  some 
trustworthy  man  of  the  town." 

The  other  made  answer,  "Take  my  advice  and  do 
not  entrust  your  money  to  any  one,  but  rather  hide 
the  bag  where  you  placed  the  first  one." 

The  crafty  counselor  thought,  "If  the  stranger 
visits  the  spot  again  and  finds  nothing,  he  will  not 
leave  the  other  bag  there.  I  will  therefore  return  the 
gold  which  I  took.  He  will  then  confidently  hide  the 
larger  treasure  and  I  can  thus  secure  them  both." 

Acting  upon  his  surmise,  he  fetched  the  stolen 
bag  and  returned  it  whence  it  had  been  taken. 

The  merchant  thereupon  visited  the  secret  place, 
and  happily  found  all  that  belonged  to  him. 


34  Rabbinic  Wisdom 

NEVER  TOO  LATE  TO  REPENT 

As  long  as  man  lives,  God  hopes  for  his  repentance. 
A  story  is  told  of  a  band  of  robbers  who  were  confined 


in  a  dungeon.  One  of  them  succeeded  in  forcing  a 
passage  through  which  all  escaped  but  one,  whom  the 
keeper  seized  and  began  to  flog. 

"Thou  unhappy  one!"  he  exclaimed.  "There  was 
a  means  of  escape  and  thou  didst  not  take  advantage 
of  it." 

God  says  to  sinners,  "The  way  to  repentance  is 
open;  if  thou  dost  not  follow  it,  thou  shalt  not  escape." 


THE  FUGITIVE  FROM  TEMPTATION 

"My  son,  if  sinners  entice  thee,  consent  thou  not," 
said  Solomon.  This  proverb  has  as  its  source  the  say- 
ing of  David,  "Evil  pursueth  sinners."  He  who  is 
strong  enough  to  withstand  temptation  is  looked  upon 
as  one  who  obeys  the  whole  decalogue.  And  he  who 
obeys  a  commandment  is  as  worthy  of  Divine  favor 
as  though  he  observed  all  the  teachings  of  the  Torah. 


Sin  35 

RESPONSIBILITY  FOR  WRONGDOING 

A  king  owned  a  lovely  garden  in  which  were  planted 
fruit  trees  of  many  kinds.  Two  watchmen  were  placed 
in  charge,  one  of  whom  was  lame,  the  other  blind. 

One  day  the  lame  man  said  to  his  companion, 
"There  is  some  excellent  ripe  fruit." 

"Come,  we  will  eat  of  it,"  said  the  blind  man. 

"How  can  I  walk?"  asked  the  lame  man,  and  the 
other  retorted,  "Can  I  see?" 

However,  the  lame  man  climbed  upon  the  blind 
man's  back  and  thus  they  reached  the  place  where  the 
ripe  fruit  was  to  be  found. 

After  a  time,  the  king  came  to  the  garden  and 
looked  in  vain  for  the  fruit.  When  questioned,  the 
blind  man  said,  "My  lord  king,  thou  knowest  I  can 
not  see.  How  could  I  have  taken  the  fruit?"  And 
the  lame  man  said,  "My  lord  king,  thou  knowest  I 
can  not  walk.  How  could  I  have  reached  the  place 
where  the  fruit  grows?" 

But  the  king  was  wise  enough  to  guess  what  had 
happened.  He  said,  "Thou  who  art  blind,  but  possessed 
of  strong  limbs,  didst  carry  him  who  is  lame,  but  has 
eyes,  and  thus  ye  both  robbed  my  garden  of  its  fruits." 

Thus,  when  God  speaks  to  the  soul,  saying,  "Why 
hast  thou  sinned?"  the  soul  answers,  "I  am  not  guilty; 
it  was  my  body  that  sinned."  And  the  body  defends 
itself  by  saying,  "I  did  not  commit  wrong;  it  was  the 
soul  which  had  dominion  over  me."  But  God,  in  His 
justice,  judges  both  the  soul  and  the  body  together 
and  passes  sentence  upon  them  jointly. 


36  Rabbinic  Wisdom 

INGRATITUDE 

A  Babylonian,  on  his  way  to  Palestine,  sat  down 
by  the  roadside  to  rest.  There  he  watched  two  birds 
in  conflict,  and  saw  how  one  killed  the  other.  Another 
bird  flew  to  the  scene,  carrying  in  its  beak  a  herb, 
which  it  laid  upon  the  victim. 

Presently  the  latter  began  to  revive.  "A  marvelous 
herb!"  exclaimed  the  traveler.  "I  will  take  it  with 
me.  It  may  stand  me  in  good  stead  in  rendering  help 
to  others." 

Continuing  his  journey,  he  came  upon  a  fox  lying 
stiff  and  stark  in  the  meadow.  Laying  the  herb  upon 
the  animal,  he  watched  with  satisfaction  how  the  fox 
recovered  consciousness  and  ran  into  the  woods. 

Later  in  the  day  he  found  a  lion,  apparently  dead, 
lying  on  a  mountain  path.  Again  he  applied  the  herb, 
but  the  beast  turned  upon  its  rescuer,  attacked  and 
devoured  him. 

Keep  aloof  from  evildoers  lest  evil  befall  thee! 


THE  BALM  OF  LIFE 

A  merchant  journeyed  from  town  to  town  in  the 
vicinity  of  Sepphoris,  crying,  "Who  wishes  to  buy  of 
the  balm  of  life?" 

Rabbi  Yannai,  who  was  seated  in  his  study  reading 
the  Law  at  the  time,  sent  for  the  merchant  and  said 
to  him,  "Come  and  sell  of  your  wares  to  me." 

The  man  answered  him,  saying,  "Men  of  your 
stamp  have  no  need  of  it." 


Sin  37 

The  rabbi,  however,  persisted,  and  the  vender  drew 
out  a  psalm  book  and  pointed  to  the  verse:  "Depart 
from  evil  and  do  good;  seek  peace  and  pursue  it." 

The  rabbi  afterwards  said,  "Never  did  the  mean- 
ing of  those  words  impress  themselves  upon  my  mind 
until  I  heard  the  peddler  so  earnestly  raise  the  ques- 
tion: 'What  man  is  he  that  desireth  life?'  Solomon, 
too,  gave  similar  advice  when  he  admonished  man  to 
guard  his  tongue  and  thereby  keep  his  soul  free  from 
troubles." 


38  Rabbinic  Wisdom 


REPENTANCE 


A  QUAINT  ANALOGY 
WITH  REGARD  TO  ISRAEL 

The  Israelites  have  been  compared  to  a  nut  tree. 
As  the  nut  is  protected  by  the  shell,  so  is  Israel  pro- 
tected by  the  Law.  If  the  nut  fall  to  the  ground  and 
become  soiled,  it  may  be  rubbed  clean  without  harm 
to  the  kernel.  So  Israel,  even  if  defiled  by  sin  through- 
out the  year,  may  become  cleansed  on  Atonement  Day. 


q    q 


LOST  OPPORTUNITIES 

A  certain  man  who  owned  fields  and  vineyards 
had  spent  his  youth  in  selfish  pursuits,  without  regard 
for  anything  except  the  gratification  of  his  desires. 
The  injunction  to  give  tithes  to  the  poor  he  had  utterly 
disregarded. 

But  in  his  old  age  he  became  poor.  "If  I  only  had 
the  fields  and  vineyards  which  I  owned  in  my  youth, 
how  gladly  would  I  give  of  my  substance  to  the  poor!" 

"What  good  is  it  to  complain  and  make  promises 
which  you  can  no  longer  fulfill?"  asked  his  neighbors. 
"What  is  done  is  done!" 


Repentance  39 

THE  DISCIPLINE  OP  REPENTANCE 

Rabbi  Ishmael  said,  "If  repentance  had  not  been 
created,  the  world  could  not  exist.  But  since  repent- 
ance has  been  created,  the  right  hand  of  the  Holy  One 
is  stretched  forth  to  receive  the  penitent  every  day, 
and  He  says,  'Repent,  ye  children  of  men'." 

Even  Ahab,  one  of  the  wickedest  of  the  kings  of 
Israel,  who  committed  many  wrongs,  repented.  He 
sent  for  Jehoshaphat,  the  King  of  Judah,  who  admin- 
istered to  him  forty  stripes  thrice  daily.  Ahab  spent 
his  remaining  days  in  fasting  and  in  prayer  and  re- 
turned no  more  to  his  evil  deeds.  As  a  result  even  his 
repentance  was  accepted. 


ALWAYS  BE  PREPARED  FOR  DEATH 

"Let  thy  garments  be  always  white,  and  let  thy  head  lack  no 
oil." — Eccksiastes  9:8. 

Bar  Kappara  said  to  the  wife  of  the  ship's  captain, 
"Why  dost  thou  adorn  thyself  when  thy  husband  is 
away?" 

"My  husband  is  at  sea,"  was  her  reply,  "yet  he 
may  appear  at  any  moment  if  the  winds  are  favorable. 
Is  it  not  better  that  he  find  me  ready  to  welcome  him 
than  that  I  be  careless  of  my  attire?" 

Our  forefathers  were  taught:  "Repent  a  day  before 
thy  death." 

A  pupil  of  Rabbi  Eliezer  said  to  him,  "Doth  man 
know  when  he  is  to  die  that  he  should  repent?" 

"All  the  more  reason  for  him  to  repent  daily,  for 
he  knoweth  not  when  he  may  be  called  hence,"  replied 
the  rabbi.  "Therefore,  'Let  thy  garments  be  always 
white'." 


40  Rabbinic  Wisdom 

REPENT  IN  TIME 

Some  day,  when  it  is  too  late,  the  wicked  will  turn 
to  God  and  say,  "We  will  repent,"  but  God  will  say, 
"You  foolish  ones,  the  world  in  which  you  lived  was 
like  the  eve  of  the  Sabbath,  but  this  world  is  like  the 
Sabbath  itself.  If  man  fails  to  prepare  on  the  eve  of 
the  Sabbath,  what  shall  he  eat  when  the  Sabbath 
comes?  Only  those  who  have  prepared  shall  eat." 

This  life  may  be  compared  to  the  land,  and  the  life 
to  come,  to  the  sea.  If  one  embarks  on  a  voyage  and 
takes  nothing  with  him,  how  shall  his  hunger  be  satis- 
fied upon  the  seas? 


Honesty 


41 


HONESTY 


STRICT  HONESTY 

The  rabbis  have  taught:  "Thou  canst  learn  of  the 
righteousness  of  God  from  the  acts  of  His  creatures, 
for  if  human  beings  are  upright  and  just,  how  much 
greater  must  the  justice  of  God  be." 

A  number  of  merchants  came  to  the  town  in  which 
Rabbi  Pinchas  ben  Jair  resided.  They  gave  into  his 


keeping  two  large  measures  of  barley,  but  forgot  to 
claim  them  when  they  left  the  town.  The  rabbi  sowed 
the  barley  and,  when  harvest  time  came,  brought  it 
to  the  threshing  floor  and  winnowed  it.  The  following 
year  he  again  sowed  the  barley  and  threshed  it  in  the 


42 


Rabbinic  Wisdom 


harvest  season.    This  he  did  again  and  again  until, 

after  seven  years,  the  merchants  once  more  passed 

through  the  town,  and 

this    time    asked    the 

rabbi    for    the    grain 

which  they  had  left  in 

his  keeping.    The  rabbi 

said  to  them,  "Come, 

I  will  show  you  your 

treasures,"    and    gave 

them  the   gold   which 

the   plentiful   harvests 

had  yielded. 


SCRUPULOUS  HONESTY 

Simeon  ben  Shetach  once  bought  a  donkey  from  an 
Ishmaelite.  Shortly  after  the  purchase,  the  rabbi's 
pupils  discovered  a  precious  stone  hanging  about  the 
animal's  neck. 

"The  blessing  of  the  Lord,  it  maketh  rich,"  said 
one  of  them. 

"Nay,"  answered  ben  Shetach,  "this  doth  not 
belong  to  me.  I  bought  the  donkey,  and  not  the 
stone,"  and  he  at  once  returned  the  jewel  to  the  Ish- 
maelite. 


Honesty  43 

DISHONESTY  DEFEATS  ITSELF 

A  good  man  had  entrusted  to  the  keeping  of  a 
certain  man  named  Bar  T'lamion  a  hundred  gold 
pieces.  After  a  time  he  requested  the  return  of  the 
gold,  but  the  rascal  declared  that  he  had  already 
restored  it. 

The  poor  man  pleaded  hi  vain,  but  Bar  T'lamion 
persisted  in  his  denials.  The  defrauded  one,  having 
no  other  means  at  hand,  forced  Bar  T'lamion  to  take 
an  oath. 

The  rogue  declared  that  he  was  ready  to  do  so. 
Before  setting  forth  with  the  other  to  the  Temple,  he 
secured  a  hollow  tube  and  filled  it  with  the  corns, 
using  it  as  a  stick  upon  which  to  lean. 

As  he  was  about  to  take  oath,  Bar  T'lamion  turned 
to  his  companion  and  said  with  apparent  friendliness, 
"Pray  hold  this  stick  while  I  declare  my  innocence." 
Then  he  solemnly  uttered  the  words:  "I  swear  before 
God  that  I  restored  to  you  the  money  you  gave  into 
my  keeping." 

The  defrauded  one,  enraged  at  this  baseness,  cried 
out  in  furious  wrath,  at  the  same  time  beating  the 
ground  again  and  again  with  the  stick. 

The  stick  broke  into  pieces  and  the  coins  fell  out 
and  rolled  in  all  directions.  The  rightful  owner  hastily 
stooped  to  recover  them,  while  Bar  T'lamion,  his  guilt 
thus  discovered,  cried,  "Woe  is  me!  Take  what  be- 
longeth  to  thee.  The  gold  is  thine,  while  shame  and 
punishment  are  my  share!" 


44  Rabbinic  Wisdom 

VARIED  STANDARDS  OF  JUSTICE 

Alexander  of  Macedon  journeyed  to  a  distant  coun- 
try in  order  to  observe  the  manner  of  dispensing 
justice  in  that  land.  It  chanced  that  two  men  appeared 
before  the  judge,  one  of  whom  made  the  following 
statement:  "In  the  first  field  which 
this  man  sold  me  I  discovered  a  buried 
treasure.  It  does  not  belong  to  me, 
for  I  paid  for  the  field  alone,  and  not 
for  that  which  lies  hidden  in  it." 

The  other  said,  "No;  when  I  sold 
the  field  it  included  whatever  was 
found  therein." 

The  judge  turned  to  the  one,  saying,  "Have  you 
a  son?"  and  to  the  other,  "Have  you  a  daughter?" 

Since  both  answered  in  the  affirmative,  the  judge 
declared,  "Let  your  children  marry  one  another  and 
the  gold  will  belong  to  them  both." 

The  judge,  seeing  Alexander's  astonishment,  inquired 
of  him,  "Do  you  not  agree  in  the  justice  of  my  verdict?" 

"Oh,  yes,"  returned  Alexander. 

"How  would  the  case  have  been  settled  in  your 
country?" 

"We  should  have  sentenced  both  plaintiff  and  de- 
fendant, and  confiscated  the  treasures  for  the  king's  use." 

"Does  the  sun  shine  in  your  land?" 

"Yes". 

"Have  you  beasts  hi  your  fields?" 

"Certainly." 

"Then,"  said  the  judge,  "it  must  be  for  the  sake  of 
the  dumb  animals  that  God  causes  the  sun  to  shine 
and  the  rain  to  fall,  for  surely  the  human  beings  who 
dwell  there  are  undeserving  of  such  blessings." 


Charity  45 


CHARITY 


WHAT  GOLD  CAN  NOT  PURCHASE 

If  a  man  steals  with  one  hand  and  gives  alms  with 
the  other,  he  will  not  go  unpunished.  God  says  to 
evildoers,  "I  have  created  two  worlds;  one  in  which 
to  do  good  deeds,  the  other  in  which  to  receive  the 
rewards  for  righteousness.  If  ye  do  not  practice 
righteousness  on  earth,  ye  shall  not  enjoy  the  bliss 
of  the  world  to  come." 


CHARITY  TWICE  BLEST 

One  who  is  oppressed  by  poverty  and  misery, 
unable  to  overcome  his  misfortunes,  murmurs  at  times 
against  his  unfortunate  lot  and  thinks,  "Am  I  not  one 
of  God's  children?  Why  is  there  so  great  a  difference 
between  me  and  the  rich  man  who  has  no  cares  in  the 
world?  Why  is  he  enabled  to  sleep  upon  a  soft  bed 
while  I  must  seek  rest  on  this  hard  floor?" 

It  is  the  duty  of  those  whose  worldly  possessions 
enable  them  to  do  so  to  stop  the  cry  of  distress  by 
practicing  deeds  of  charity. 

God  speaks  thus  to  the  heart  of  the  charitable, 
"By  deeds  of  loving  kindness  thou  wilt  intercede  be- 
tween the  poor  and  his  faith  in  Me,  for  by  lightening 
his  misery  thou  wilt  help  him  bear  his  burdens  and  re- 
new his  trust  in  My  providence." 


46  Rabbinic  Wisdom 

SELF-DENIAL  THE  BEST  CHARITY 

It  is  related  of  certain  rabbis  that,  while  collecting 
donations  for  a  worthy  cause,  they  came  to  a  man 
named  Bar  Bochin.  As  they  approached  his  house, 
they  overheard  a  conversation  between  him  and  his 
son. 

"What  have  we  to  eat  today?"  asked  the  son. 

"Endives,"  replied  the  father. 

Believing  the  family  to  be  very  poor,  since  they 
had  to  content  themselves  with  so  humble  a  repast, 
the  rabbis  hesitated  to  approach  Bar  Bochin  and  con- 
tinued on  their  way  into  the  town,  still  considering 
the  advisability  of  returning. 

Finally  they  did  return  and  asked  for  a  contribu- 
tion. He  bade  them  go  to  his  wife  and  request  her  in 
his  name  to  give  them  a  measure  of  denarii.  They 
did  so,  and  when  the  wife  asked,  "Shall  it  be  level  or 
heaping?"  they  replied  that  her  husband  had  not 
specified. 

"Then  I  shall  make  it  a  heaping  measure/'  said  the 
wife,  "and  if  my  husband  raises  any  objections,  tell 
him  whatever  is  over  and  above  the  level  measure  I 
will  repay  from  my  own  portion." 

The  rabbis  returned  to  Bar  Bochin  to  thank  him 
for  his  gift.  The  donor  wished  to  know  whether  they 
had  received  a  level  or  a  heaping  measure,  and  ex- 
pressed his  pleasure  when  they  told  him.  "Why  did 
you  not  come  sooner?"  he  asked  them. 

They  then  related  the  cause  of  their  reluctance. 
"It  is  true  that  we  live  humbly,"  said  Bar  Bochin, 
"but  that  leaves  more  to  give  to  the  poor,  as  God  has 
commanded." 


Charity 


47 


CHARITY  REWARDED 

Once,  when  Rabbi  Akiba  was  a  passenger  at  sea, 
he  witnessed  the  sinking  of  a  vessel  not  far  away.  It 
grieved  him  greatly,  especially  as  he  knew  that  there 

was  on  board  a 
learned  man 
with  whom  he 
was  well  ac- 
quainted. 

Not  many 
weeks  later,  in 
r-        the    streets    of 
"T'fc*  - .  Cappadocia,  the 

rabbi,  to  his 
great  joy,  met 
the  man  he  be- 
lieved had  been 
drowned.  The 
rabbi  greeted 
him  heartily 
and  listened  with  pleasure  to  the  account  of  his  rescue. 

In  answer  to  the  inquiry  as  to  what  had  been  his 
last  act  before  boarding  the  vessel,  the  man  said,  "As 
I  was  making  my  way  down  to  the  ship,  a  poor  man 
approached  me,  asking  for  alms.  I  gave  him  a  loaf  of 
bread,  for  which  he  thanked  me  with  the  words,  'As 
thou  hast  saved  me  from  starvation,  so  mayest  thou 
be  saved  when  danger  threatens  thy  life.'  " 

"Verily,"  said  Rabbi  Akiba,  "here  is  the  proverb 
exemplified,  'Cast  thy  bread  upon  the  waters  for  thou 
shalt  find  it  after  many  days/  " — Eccksiastes  11:1. 


48  Rabbinic  Wisdom 

MISERY  CALLS  FOR  GOOD  DEEDS 

The  wicked  Turnus  Rufus  said  to  Rabbi  Akiba, 
"If,  as  you  say,  your  God  is  a  friend  to  the  poor  and 
helpless,  why  does  He  not  aid  them?" 

"God  permits  mankind  to  do  these  deeds  so  that, 
by  practicing  charity,  we  may  be  deserving  of  reward, 
and  thus  show  proper  repentance  for  our  sins,"  an- 
swered the  rabbi. 

"Verily,  a  fine  reward!  Listen,  while  I  cite  an 
instance.  Suppose  there  were  a  prince  who,  enraged 
at  a  subject,  had  him  imprisoned,  with  the  strict  com- 
mand that  no  one  should  offer  him  food  or  drink. 
Suppose  a  daring  person  should  attempt  to  disobey 
this  decree,  would  the  prince  look  upon  this  act  as 
deserving  of  reward?" 

"Your  example  is  not  an  accurate  one,"  answered 
the  rabbi.  "Listen,  and  I  will  offer  a  better  one. 
Imagine  that  a  prince,  his  wrath  kindled  against  his 
own  son,  orders  him  cast  into  prison,  forbidding  any 
one  to  offer  him  meat  or  drink.  Suppose  that  a  com- 
passionate soul  takes  pity  upon  the  prisoner,  brings 
him  food  and  thus  saves  his  life.  Would  not  the  prince, 
far  from  being  angry  at  such  an  act,  rather  reward  the 
well-disposed  helper  who  saved  his  son  from  death? 
For  we  are,  indeed,  all  the  children  of  God." 


OSTENTATIOUS  CHARITY 

Rabbi  Yannai,  seeing  a  man  give  alms  in  public, 
said  to  him,  "It  were  better  to  give  nothing  than  to 
give  in  the  presence  of  others  and  thus  humiliate  the 
recipient." 


Charity  49 

STEWARDSHIP  WORTHILY  FULFILLED 

A  certain  pious  and  charitable  man  had  suffered 
reverses  and  was  forced  to  work  as  a  day  laborer. 
One  day,  as  he  was  wearily  driving  his  plough  in  a 
field,  an  Arabian  approached  him,  saying,  "My  friend, 
thou  art  destined  to  live  for  six  years  in  affluence. 
Choose  hi  which  period  of  thy  life  thou  wouldst  enjoy 
these  six  years,  now  or  later." 

"Art  thou  a  magician?"  asked  the  man,  in  astonish- 
ment. "Go  thy  way,  for  I  can  not  bargain  with  thee." 
And  he  continued  his  labors. 

Shortly  after,  the  Arabian  came  again  and  repeated 
his  offer,  but  it  was  again  rejected.  He  appeared  a 
third  time,  and  the  man,  partly  convinced  by  the 
stranger's  persistence,  answered,  "I  will  speak  with 
my  wife  of  thy  proposal  and  thou  shalt  hear  of  our 
decision." 

Thereupon  he  related  the  conversation  to  his  wife 
and  concluded  with  these  words,  "Granted  that  he 
speaketh  the  truth,  when  should  we  choose  the  six 
years  of  prosperity,  now  or  in  our  old  age?" 

"At  once!"  cried  the  wife,  and  the  man  hurried  to 
tell  the  Arabian  of  the  decision. 

"Be  it  so!"  said  the  stranger.  "Go  home  and  thou 
wilt  find  my  promise  fulfilled." 

In  the  meantime,  the  sons  of  the  couple,  in  the  act 
of  digging  the  soil,  discovered  shining  particles  which 
proved  to  be  gold.  The  deeper  they  dug  the  more 
gold  they  discovered.  They  cried  aloud  in  their  joy, 


50  Rabbinic  Wisdom 

and  mother  and  father  came  running  to  ascertain  the 
cause  of  their  rejoicing. 

The  good  mother  was  too  sensible  to  allow  the 
sudden  acquisition  of  riches  to  change  her  simple 
habits.  She  at  once  determined  to  make  the  best 
possible  use  of  it. 

"We  have  six  years  in  which  to  enjoy  our  pros- 
perity," said  she.  "Let  us  share  our  good  fortune 
with  the  poor." 

Each  day  that  passed  was  spent  in  good  deeds  and 
in  acts  of  charity.  The  wise  woman  instructed  her 
youngest  son  to  keep  an  account  of  the  daily  alms 
giving. 

When  the  six  years  has  passed,  the  Arabian,  who 
was  none  other  than  the  prophet  Elijah,  appeared 
again  and  said,  "My  friend,  the  six  years  are  at  an 
end.  Return  my  riches  to  me." 

"Thou  hast  spoken  truly,"  answered  the  man. 
"But  wait!  I  did  not  act  until  my  wife  had  given  her 
counsel,  and  I  must  consult  her  before  restoring  thy 
treasures." 

They  both  entered  the  house,  and  the  wife,  without 
delay,  rendered  an  account  of  her  good  deeds,  saying, 
"Good  friend,  if  thou  thinkest  that  thy  gold  were 
better  in  the  hands  of  another,  take  it  back.  But  if 
thou  believest  that  we  are  true  stewards  of  thy  wealth, 
leave  it  in  our  hands." 

And  the  prophet  permitted  them  to  retain  it. 


Charity  51 

THE  NOBLEST  SACRIFICE 

A  man  named  Abba  Judan  was  noted  for  his  liber- 
ality to  the  poor.  But  he  was  unfortunate  enough  to 
lose  most  of  his  possessions,  and  when,  one  day,  a 
collection  was  taken  for  the  needy,  he  was  troubled 
because  he  had  nothing  to  contribute. 

His  wife,  seeing  him  downcast,  asked  him  the  rea- 
son. When  he  confided  to  her  the  cause  of  his  distress, 
the  good  woman,  who  was  as  tenderhearted  as  he,  said 
to  him,  ''We  have  nothing  left  but  one  field;  go  and 
sell  half  of  it,  and  give  the  proceeds  as  your  contribu- 
tion." 

He  did  so,  and  the  rabbis  who  accepted  the  money 
in  behalf  of  the  poor  blessed  the  giver  and  prayed  that 
his  former  prosperity  be  restored  to  him. 

After  a  time,  Abba  Judan  went  out  to  plow  the 
portion  of  the  field  remaining  to  him.  It  chanced 
that  the  ox  that  was  drawing  the  plow  stumbled  and 
fell  into  a  hollow  in  the  ground.  As  he  stooped  over 
to  help  the  animal  get  up,  his  eyes  beheld  the  gleam 
of  gold  in  the  hollow,  and,  to  his  great  astonishment, 
a  wonderful  treasure  was  revealed. 

Abba  Judan  was  now  enabled  to  regain  his  former 
prosperity,  and  when  the  rabbis  again  visited  the 
town  on  their  charitable  mission  the  good  man  went 
out  to  meet  them,  saying,  "Your  prayers  have  borne 
good  fruit,"  and  told  them  the  story  of  his  restored 
fortunes. 

"As  thou  livest,"  said  they,  "although  others  were 
enabled  to  give  a  greater  sum  than  thou,  we  wrote  thy 
name  above  all  the  rest,  since  thy  kind  heart  found  a 
way  to  make  a  noble  sacrifice  in  order  to  give  to  those 
in  greater  need  than  thyself." 


52  Rabbinic  Wisdom 

KNOWLEDGE  REDEEMS 

While  Rabbi  Joshua  was  in  Rome,  he  heard  that  a 
Jewish  lad  was  held  as  a  slave  there  and  was  being  ill- 
treated  by  his  master.  The  rabbi's  heart  was  filled 
with  compassion  for  the  unfortunate  child,  and  he 
determined  to  investigate  the  matter.  He  succeeded 
in  finding  the  lad,  who  was  of  unusual  beauty  and 
charm.  The  words  of  the  Prophet  Isaiah  rose  to  the 
lips  of  the  rabbi  and  he  repeated  them: 

"  'Who  gave  Jacob  for  a  spoil,  and  Israel  to  the 
robbers?' " 

The  boy,  without  a  moment's  hesitation,  answered 
in  the  prophet's  words,  "  'Did  not  the  Lord?  He 
against  Whom  we  have  sinned,  for  we  would  not  walk 
in  His  ways,  neither  were  we  obedient  unto  His  Law/  " 

The  rabbi  interpreted  the  ready  answer  as  a  happy 
prophecy  of  the  lad's  future.  Since  he  had  the  means 
to  redeem  him,  the  good  rabbi  paid  a  large  sum  for 
this  purpose,  and  the  boy  became  a  great  teacher  in 
Israel,  the  famous  Rabbi  Ishmael. 


Forgivness  53 


FORGIVENESS 

GOD  HATES  THE  SIN,  NOT  THE  SINNER 

There  lived  near  the  home  of  Rabbi  Meir  a  number 
of  base  men  who  constantly  annoyed  and  harassed 
the  good  rabbi.  Weary  of  the  interminable  persecu- 
tions, and  contrary  to  his  customary  gentleness,  he  one 
day  wrathfully  prayed  for  the  death  of  his  persecutors. 

While  he  was  thus  engaged,  the  rabbi's  good  wife 
entered  the  room.  Observing  her  husband's  agitated 
manner,  and  hearing  his  unaccustomed  words,  she 
sternly  said  to  him,  "Thy  prayer  is  contrary  to  the 
Divine  command.  God  desireth  not  the  destruction 
of  shiners,  but  of  their  sins.  Pray  for  their  redemption, 
not  for  their  death." 

q    q 

JUDGE  NOT  BY  APPEARANCES 

Joshua  ben  Chananiah,  famed  for  his  great  learn- 
ing, was  exceedingly  homely.  One  day,  the  daughter 
of  the  Emperor  Trajan,  meeting  the  rabbi  on  the 
street,  cried  out,  "What  an  ugly  vessel  to  contain  so 
much  wisdom!" 

The  rabbi,  without  taking  offense  at  so  rude  a 
speech,  began  to  converse  with  the  princess.  "Pray 
tell  me,"  said  he,  "in  what  kind  of  vessels  do  you  keep 
your  wine?" 

"In  earthern  ones,  to  be  sure/'  replied  the  princess. 

"In  earthen  vessels!  They  are  too  common  for  an 
imperial  household.  Let  your  wine  be  preserved  in 
vessels  of  silver  or  of  gold." 

Following  his  advice  the  princess  had  the  wine 


54  Rabbinic  Wisdom 

transferred  to  vessels  of  precious  metals.  But  in  a 
short  time  the  wine  turned  sour.  The  emperor,  being 
told  of  the  circumstance,  sent  for  his  daughter,  and 
learning  who  had  offered  the  advice,  bade  Rabbi 
Joshua  appear  before  him. 

"What  strange  thing  is  this  which  you  have  told 
my  daughter?"  demanded  the  emperor. 

"Sir,  I  but  desired  to  administer  a  wholesome 
lesson.  Your  daughter  seems  to  judge  by  outward 
appearances  only,  and  spoke  contemptuously  of  my 
homely  face  and  figure.  I  wished  to  impress  upon  her 
the  fact  that,  just  as  wine  keeps  best  in  mean  vessels, 
even  so  it  is  with  wisdom." 


AARON  AS  PEACEMAKER 

Aaron  was  a  great  lover  of  peace.  If  two  men  had 
a  quarrel,  Aaron  would  go  to  one  of  them  and  would 
say,  "My  son!  Hear  what  thy  neighbor  says.  He 
rends  his  garments,  crying,  'Woe  is  me!  How  can  I 
raise  my  eyes  and  look  upon  my  neighbor?  I  am 
ashamed  because  I  began  the  quarrel'." 

Then  Aaron  would  sit  with  him  until  he  had  re- 
moved every  trace  of  anger  and  bitterness  from  his  heart. 

Aaron  would  then  go  to  the  other  and  would  say 
to  him,  "My  son!  Hear  what  thy  neighbor  says.  He 
rends  his  garments,  crying,  'Woe  is  me!  How  can  I 
raise  my  eyes  and  look  upon  my  neighbor?  I  am 
ashamed  because  I  began  the  quarrel'."  Aaron  would 
sit  with  him  also  until  the  passion  of  anger  passed  away. 

When  the  two  met  they  would  embrace  and  kiss 
eachfother,  and  peace  and  friendship  would  again  rule 
their  hearts. 


Forbearance  55 


FORBEARANCE 


A  LESSON  IN  FORBEARANCE 

"The  patient  in  spirit  is  better  than  the  proud  in  spirit." 
— Ecclesiastes  7:8. 

A  Persian  approached  a  certain  rabbi  with  the 
request  that  the  latter  teach  him  the  Hebrew  language. 

The  rabbi  began:    "This  letter  is  Aleph." 

"Who  says  so?" 

The  rabbi  continued:    "This  is  Beth." 

"Who  says  so?" 

The  rabbi  flew  into  a  rage  and  harshly  dismissed 
the  would-be  pupil.  The  intractable  Persian  made  bis 
way  to  Rabbi  Samuel  with  the  same  request. 

"This  is  Aleph,"  began  the  teacher. 

"Who  says  this  letter  is  so  called?" 

The  rabbi  continued:  "This  is  Beth."  Again  the 
pupil  made  the  same  objection. 

The  teacher  touched  the  Persian's  ear,  saying, 
"What  is'  this?" 

"This  is  my  ear,"  he  answered. 

"Who  told  you  it  is  your  ear?" 

"Why,  everyone  knows  that!" 

"And  so  does  everyone  know  that  this  letter  is 
Aleph  and  that  is  Beth!" 

The  Persian  was  silent  and  accepted  the  instruc- 
tion without  further  comment. 

Solomon's  proverb  is  thus  proved,  for  the  patience 
of  Rabbi  Samuel  produced  results  which  the  irasci- 
bility of  the  other  rabbi  would  never  have  accom- 
plished. 


56  Rabbinic  Wisdom 

A  WITTY  RETORT 

A  man  from  Athens  found  a  broken  mortar  in  the 
streets  of  Jerusalem.  Taking  it  up,  he  carried  it  to 
the  shop  of  a  tailor,  saying,  "I  pray  you  sew  these 
fragments  together." 

The  tailor  gathered  up  a  handful  of  sand  and  re- 
plied, "I  will  do  so  as  soon  as  you  make  me  a  thread 
of  this  material  with  which  to  repair  the  fragments." 


Sympathy  57 


SYMPATHY 


SYMPATHY  ALLEVIATES  SUFFERING 

Rabbi  Jochanan  had  lain  ill  for  many  months. 
One  day  Rabbi  Chanina  visited  him  and  offered  his 
sympathy.  "How  is  it  with  thee?"  he  asked 

"My  pain  is  greater  than  I  can  bear,"  replied  the 
sick  man. 

"Say  not  so;  say  rather  that  God  is  good  and  will 
ease  thy  suffering." 

Many  times  did  he  visit  his  suffering  friend,  en- 
couraging him  with  words  of  cheer.  Rabbi  Jochanan 
took  heart,  bore  his  pain  with  fortitude,  and  ceased 
repining,  murmuring,  "God  is  good."  In  the  course 
of  time  he  recovered  his  health. 

Not  long  after,  it  chanced  that  Rabbi  Chanina 
fell  ill  and  his  friend  visited  him.  The  sick  man  was 
greatly  depressed  and  complained  of  his  sufferings. 

"The  words  of  encouragement  which  thou  didst 
offer  me,"  said  Rabbi  Jochanan,  "should  cheer  thy 
heart  also." 

"Alas,  when  I  was  free  from  pain  I  could  be  a 
source  of  help  to  those  who  needed  it,"  answered  Rabbi 
Chanina,  "but  now  I  require  aid  from  others.  Thou 
knowest  it  has  been  said,  'A  prisoner  can  not  free  him- 
self from  his  chains!' " 


58  Rabbinic  Wisdom 

WHAT  IS  MOST  DESIRABLE  IN  LIFE 

A  teacher  asked  his  pupils  to  express  their  opinion 
to  what  was  most  desirable  in  this  life. 

One  declared  for  moderation  in  all  things;  another 
believed  that  a  faithful  friend  was  the  most  precious 
of  possessions;  a  third  thought  that  a  good  neighbor 
was  most  to  be  desired;  another,  that  the  hope  of  a 
future  life  was  the  best  of  all. 

The  fifth  believed  that  a  good  heart  was  more  to 
be  desired  than  all  else.  The  master  agreed  with  this 
opinion,  for  a  good  heart  includes  every  quality  which 
is  most  desirable  in  man. 


Service  59 


SERVICE 


THE  PILLARS  OF  THE  WORLD 

The  world  rests  upon  three  things:  upon  the  Torah, 
upon  Divine  worship,  and  upon  the  service  of  loving 
kindness.  It  is  written:  "This  book  of  the  law  shall 
not  depart  out  of  thy  mouth,  but  thou  shalt  meditate 
therein  day  and  night." — Joshua  1:8. 

Of  Divine  worship  it  is  written:  "The  prayer  of 
the  upright  is  His  delight." — Proverbs  15:8. 

Of  loving  kindness  it  is  said:  "For  I  desire  mercy, 
and  not  sacrifice." — Hosea  6:6. 


LOVINGKINDNESS  THE  MARK 
OF  HUMANITY 

On  the  day  when  Adam  was  created,  God  said  to 
His  ministering  angels,  "Come,  let  us  descend  and 
render  loving  service  to  the  first  man  and  to  his  help- 
mate, for  the  world  depends  upon  lovingkindness. 
More  beloved  and  precious  is  lovingkindness  than  the 
sacrifices  and  burnt-offerings  which  Israel  will  bring 
unto  Me  in  the  future." 

And  God  blessed  our  first  parents  while  His  angels 
watched  over  them. 


60  Rabbinic  Wisdom 


THE  POOR  WOMAN'S  SACRIFICE 

A  poor  woman  brought  a  handful  of  meal  for  a 
sacrifice,  which  an  unworthy  priest  accepted  in  a 
contemptuous  manner.  "What  an  offering  is  this!" 


he  said.   "What  shall  be  used  for  the  sacrifice  and  what 
remains  for  the  priest?" 

But  a  voice  rebuked  him  with  these  words:  "Thou 
dost  a  great  wrong  to  scorn  this  poor  woman,  who 
hath  nothing  but  a  handful  of  meal  to  give.  Look 
rather  upon  such  a  gift  as  though  she  had  offered  up 
her  own  body  as  a  sacrifice  to  the  Eternal." 


FRIENDS  THE  RICHEST  BLESSING 

A  certain  rich  man  who  had  ten  sons  took  a  solemn 
oath  that,  on  the  day  of  his  death,  he  would  bequeath 
to  each  of  them  a  hundred  denarii.  As  time  went  on, 
he  lost  some  of  his  money  and  had  but  nine  hundred 


Service 


61 


and  fifty  gold  pieces  remaining.     He  gave  the  nine 
hundred  to  nine  of  his  sons. 

The  youngest  said  to  him,  "My  father,  how  canst 
thou  leave  me  penniless?" 

The  father  answered,  "Of  the  fifty  remaining 
denarii,  I  have  taken  thirty  with  which  to  buy  my 
shroud.  The  remaining  twenty  shall  be  thine.  How- 
ever, I  have  ten  dear  friends.  These  I  bequeath  to 
you;  they  are  worth  more  than  a  thousand  gold 
pieces." 

Shortly  after,  the  father  died.  Each  of  the  nine 
sons  received  his  inheritance  and  went  his  way.  The 
youngest  son  remained  at  home  and  was  compelled 
to  spend  the  sum  which  had  been  left  to  him,  so  that 
he  had  but  a  single  gold  piece  left.  He  thought  to 
himself,  "Of  what  profit  are  the  friends  my  father 
bequeathed  to  me?  How  can  it  be  that  they  are  worth 
more  than  a  thousand  denarii?"  He  concluded,  how- 
ever, to  invite  them  to  his  home,  and  spent  the  re- 
maining gold  piece  to  buy  food  for  their  entertainment. 
They  ate  and  drank  together  and  said,  one  to  the 
other,  "See,  this  lad  has  more  regard  for  his  father's 

friends  than  all  his 
brothers.  It  is  equally 
our  duty  to  show  our 
friendship  towards  him." 
As  they  were  about  to 
depart,  each  gave  him  a 
goodly  sum  of  money  wherewith  he  bought  land  and 
cattle.  The  Lord  blessed  his  endeavors  and  he  became 
even  more  prosperous  than  his  father  had  been.  He 
thought  to  himself,  "My  father  spoke  truly  when  he 
said  that  friends  are  more  precious  than  all  the  riches 
of  the  world." 


62  Rabbinic  Wisdom 

GOD  RAISETH  THE  POOR 
FROM  THE  DUST 

A  man  of  great  wealth  one  day  was  thinking  over 
his  actions  during  his  lifetime,  and  said  to  himself 
very  despondently,  "Of  what  use  is  this  money  which 
I  have  amassed?  When  death  comes,  how  shall  it 
profit  me?" 

After  due  reflection,  he  decided  to  spend  his  gold 
on  charity  and  good  deeds  in  order  that  he  might  pre- 
pare a  way  to  the  future  world.  He  swore  solemnly 
to  bestow  alms  only  upon  such  as  had  lost  all  hope  in 
this  world. 

One  day,  he  encountered  a  poor  man  sitting  by  the 
roadside,  clad  in  miserable  rags.  The  rich  man  thought, 
"Truly,  here  is  one  who  has  lost  faith  in  the  world  and 
would  welcome  death  because  he  is  weary  of  this  life." 
Thereupon  he  gave  the  poor  man  a  hundred  gold  pieces. 

The  recipient,  amazed  at  so  liberal  a  gift,  said, 
"Why  do  you  give  me  this  princely  sum  instead  of 
dividing  it  among  the  many  needy  ones  of  the  town?" 

"Because,"  replied  the  donor,  "I  have  sworn  to 
give  alms  only  to  those  who  have  lost  faith  in  this 
world  and  have  sunk  to  the  depths  of  despair." 

"Take  back  your  gold,  fool  that  you  are!"  exclaimed 
the  poor  man.  "It  is  you  who  have  lost  faith.  As  for 
me,  I  trust  in  the  goodness  of  the  Eternal  and  in  His 
mercy.  Has  it  not  been  said,  'He  raiseth  the  poor  out 
of  the  dust?'  Do  you  not  know  that  the  Eternal  can 
deliver  me  from  need  and  bestow  riches  upon  me  if 
such  be  His  will?  Know  that  this  is  the  truth,  and 
forsake  your  folly." 

The  rich  man  replied,  "In  return  for  my  desire  to 
render  you  help,  you  heap  scorn  and  rebuke  upon  me." 


Service  63 

"You  meant  well,  perhaps,"  answered  the  other, 
"but  in  reality  you  would  have  killed  me,  for  only  the 
dead  despair  of  the  good  of  life." 

The  rich  man  thought,  "If  that  be  so,  I  will  bury 
this  gold  in  the  graves  of  the  dead."  He  did  so. 

It  came  to  pass,  not  long  after,  that  the  rich  man 
lost  his  possessions.  Since  want  had  overtaken  him, 
he  made  his  way  one  day  to  the  graveyard,  where  he 
had  buried  the  gold,  in  order  that  he  might  use  it  for 
the  necessities  of  life.  As  he  was  about  to  dig  up  the 
treasure,  the  watchman  seized  him  and  hurried  him 
to  the  chief  magistrate  of  the  town.  Who  should  he 
be  but  the  poor  man  who,  since  he  belonged  to  a  noble 
family,  had  been  chosen  as  successor  to  the  late  magis- 
trate. 

Said  the  watchman,  "Sir,  we  found  this  man  about 
to  rob  the  dead  in  their  graves." 

The  chief  magistrate  recognized  the  prisoner,  but 
pretended  to  regard  him  as  a  stranger  and  spoke 
harshly  to  him,  censuring  him  for  his  wickedness. 

The  accused  disavowed  any  intended  wrong  and 
disclosed  the  whole  story. 

Then  the  magistrate  said,  "It  is  evident  that  you 
do  not  know  me.  I  am  the  poor  wretch  whom  you 
met  on  the  roadside  and  offered  to  help,  thinking  that 
I  was  sunk  in  the  depths  of  despair."  He  rose  up  and 
embraced  the  bewildered  listener,  and  ordered  that 
the  buried  gold  be  restored  to  him.  Furthermore,  he 
made  it  known  that  the  stranger  should  henceforth 
be  an  honored  guest  in  his  house. 

Truly  has  it  been  said,  "He  raiseth  the  poor  out 
of  the  dust." 


64  Rabbinic  Wisdom 

WEALTH  A  TRUST 

A  king,  who  distributed  his  fortune  among  the 
poor  and  unfortunate,  was  reproached  by  his  brothers 
for  scattering  broadcast  that  which  his  father  had 
accumulated.  He  replied,  "My  father  amassed  wealth 
for  this  world;  I  expend  it  in  charitable  deeds,  the 
results  of  which  can  be  seen  in  this  life,  while  the  re- 
ward will  come  in  the  hereafter.  My  father  gathered 
for  this  world;  I  gather  for  the  world  to  come." 

fl    9 
MERCY  SURPASSES  EVERYTHING 

Abba  Techina,  the  pious,  one  Sabbath  Eve,  was 
on  his  way  home,  carrying  a  load  upon  his  shoulders. 
On  the  roadside  sat  a  poor  man,  too  weak  to  continue 
his  way  to  the  town.  "Pray  support  me  so  that  I  may 
reach  my  home,"  begged  the  sick  man. 

The  good  Abba  thought,  "If  I  leave  my  load  here, 
while  I  help  this  poor  man,  where  shall  I  get  some- 
thing to  eat  for  my  wife  and  children?  And  yet,  if  I 
allow  this  sufferer  to  remain  here  without  help.  I  shall 
be  committing  a  sin." 

The  nobler  impulse  prevailed,  however;  he  sup- 
ported the  sick  man  to  his  home  in  the  town,  and 
trudged  back  to  recover  his  load.  It  was  twilight 
before  he  reached  the  town  again,  and  all  who  saw  him 
were  amazed  to  find  the  pious  Abba  Techina  bearing 
a  burden  on  the  Sabbath. 

He  thought  to  himself,  "Have  I  desecrated  the 
Sabbath?  Perhaps  what  I  did  was  not  deserving  of 
praise."  But  a  voice  sounded  in  his  ears:  "Go,  eat 
thy  bread  in  joy,  and  drink  thy  wine  with  a  merry 
heart,  for  God  hath  witnessed  thy  deed  and  reward 
shall  be  thine!" 


Service  65 

THE  GLORY  OF  SERVICE 

In  order  to  celebrate  the  marriage  feast  of  his  son, 
Rabbi  Gamaliel  invited  three  of  his  learned  friends, 
Eliezer,  Joshua,  and  Zadok. 

As  the  guests  were  seated  at  table,  Gamaliel  went 
about  for  the  purpose  of  serving  his  friends  with  wine. 

Rabbi  Eliezer,  abashed  at  the  thought  of  being 
waited  upon  by  so  great  a  man,  declined  to  accept 
anything. 

Rabbi  Joshua,  on  the  other  hand,  accepted  the 
wine  and  began  to  drink.  Eliezer,  astonished,  said 
hesitatingly,  "My  friend,  how  canst  thou  permit  so 
great  a  man  to  serve  thee?" 

"To  serve  me?  What  matter,  if  it  please  him? 
Great  though  he  is,  he  is  yet  human.  There  are  in- 
stances in  Holy  Scriptures  where  the  greatest  humbled 
themselves  to  perform  tasks.  Are  we  not  told  that 
Abraham  himself  served  the  three  guests  who  ate  at 
his  table?  Nor  did  he  know  that  they  were  angels." 

Here  Rabbi  Zadok  interrupted,  saying,  "My 
friends,  you  would  seek  examples  of  humility,  goodness, 
and  foresight.  Instead  of  referring  to  human  example, 
seek  comparison  with  the  acts  of  God  Himself.  It  is 
He  who  causeth  the  breezes  to  blow;  it  is  He  who 
gathereth  the  clouds  which  moisten  the  earth;  it  is 
He  who  maketh  the  fields  to  produce  a  plentiful  har- 
vest. What  are  the  labors  of  mankind  when  compared 
with  the  unending  service  of  God?" 


66  Rabbinic  Wisdom 

BENEFITS  NOT  FORGOTTEN 

As  Bar  Kappara  was  walking  along  the  harbor  at 
Caesarea,  he  witnessed  the  sinking  of  a  ship.  One  of 
the  survivors,  the  proconsul  of  the  city,  succeeded  in 


swimming  to  the  shore,  where  Bar  Kappara  rendered 
him  assistance.  He  took  him  to  his  own  home,  and 
supplied  him  with  food  and  clothing,  together  with 
six  selaim,  since  the  proconsul's  possessions  had  all 
gone  down  with  the  ship. 

Some  time  after,  the  Jews  of  Caesarea  were  threat- 
ened with  imprisonment  by  order  of  the  court.  They 
took  counsel  with  one  another,  in  great  anxiety  as  to 
what  measures  to  undertake.  Then  one  suggested 
that  Kappara,  who  was  held  in  respect  by  the  admin- 
istration, make  an  appeal  to  the  governing  powers. 
They  gave  him  500  denarii  with  which  to  plead  their 
cause. 

When  Bar  Kappara  appeared  at  the  court,  he  was 
recognized  by  the  proconsul,  who  greeted  him  heartily 


Service  67 

and  inquired  about  his  errand.    "I  am  here  to  plead 
for  the  Jews  of  Caesarea,"  said  Bar  Kappara. 

"Do  you  not  know  that  nothing  can  be  accom- 
plished without  money?" 

"I  have  here  five  hundred  denarii;  pray  take  them 
and  intercede  for  us." 

"Keep  the  money  as  security  for  the  five  selaim 
which  you  advanced  me,"  said  the  proconsul.  "Because 
you  gave  me  food  and  drink  when  I  was  in  distress, 
your  people  shall  be  saved.  Go  in  peace." 


68  Rabbinic  Wisdom 

JUSTICE 


THE  POWER  OF  JUSTICE 

Rabbi  Simeon  ben  Gamaliel  said,  "Do  not  dis- 
parage the  power  of  justice,  for  it  is  one  of  the  three 
pillars  of  the  world.  Our  sages  taught  that  the  world 
rests  upon  Justice,  Truth,  and  Peace.  Consider,  then, 
that  when  thou  dost  assail  justice,  thou  dost  wreck  the 
world,  for  justice  is  one  of  its  supports.  Great  is  its 
power,  for  "Righteousness  and  justice  are  the  founda- 
tion of  Thy  throne."—  Psalms  89:15. 


THREE  ENNOBLING  VIRTUES 

The  pupils  of  Rabbi  Nechunya  asked  him,  "What 
virtues  did  you  practice  most  frequently  in  order  to 
prolong  your  days?" 

The  master  replied,  "I  never  belittled  my  com- 
panions in  order  to  heighten  my  own  importance;  I 
refrained  from  bearing  malice  when  an  injury  was  done 
me;  and  I  endeavored  to  be  liberal  with  my  possessions." 

"The  first  virtue  I  learned  from  a  wise  teacher  who 
was  returning  one  evening  with  a  hoe  over  his  shoulder. 
A  friend  of  his  wished  to  relieve  him  of  his  burden, 
but  he  refused,  saying,  'If  you  are  accustomed  to  carry 
farm  implements,  I  will  accept  your  offer,  but  if  such 
is  not  your  habit,  I  refuse  to  profit  by  your  humiliation/ 

"The  second  virtue  I  learned  from  my  friend  Mar 
Sutra,  who  was  in  the  habit  of  praying  every  night,  '0 
God,  forgive  all  those  who  have  done  evil  towards  me.' 

"The  third  virtue  I  learned  from  Job,  who,  In  place 
of  paying  the  wages  agreed  upon  to  those  he  employed, 
of  his  own  free  will  increased  the  amount." 


Justice 


69 


WRONGDOING  NEVER  EXCUSABLE 

Rab  Huna,  who  was  at  one  time  very  rich,  lost 
most  of  his  possessions  and  was  reduced  almost  to 
poverty. 

One  day,  as  he  was  discussing  his  affairs  with  a 
number  of  his  colleagues,  the  question  arose  as  to 
whether  misfortune  were  punishment  meted  out  to 
man  for  his  sins.  The  visitors  declared  with  one  voice 
that  misfortune  was  always  caused  by  wrongdoing  on 
the  part  of  man. 

Rab  Huna  was  displeased  with  this  conclusion, 
since  it  seemed  a  reflection  upon  his  character,  and  he 
said,  "So  you  think  I  am  guilty  of  a  sin?  Tell  me 

frankly  and  I  will  try  to 
retrieve  my  error." 

One  of  his  colleagues 
replied,  "As  far  as  we 
know,  you  have  always 
acted  uprightly.  But  we 
have  heard  it  said  that 
during  the  wine  harvest 
you  did  not  give  your  ser- 
vant the  portion  allowed 
him  according  to  law." 

"You  think  I  did  not 
give  him  his  portion!" 
laughed  the  host.  "Do 
you  doubt  that  he  steals  from  me  far  more  than  what 
I  am  required  to  give  him?" 

"And  because  you  suspect  your  servant  of  stealing, 
you  in  turn  steal  from  him?  Whoever  takes  from  a 
thief  is  himself  no  better  than  a  thief." 


70  Rabbinic  Wisdom 

THE  FAR  REACHING  EFFECTS 
OF  SLANDER 

Rabbi  Samuel  ben  Nachman  relates  the  following: 
"A  man  asked  a  serpent,  'Why  is  it  that  a  bite  from 
thee  in  one  member  of  the  body  causeth  the  poison  to 
penetrate  into  every  part?' 

"The  serpent  replied,  'Ask  that  question  of  the 
slanderer.  He  speaketh  here  and  causeth  death  in 
Rome,  or  if  he  speaketh  in  Rome,  his  words  may  cause 
death  here,  or  even  at  the  end  of  the  world!' " 

q    q 

THE  TEST  OF  THE  RIGHTEOUS 

"The  Lord  trieth  the  righteous,  but  the  tricked  and  him  that 
loveth  violence  His  soul  hateth." — Psalm  11:5. 

Rabbi  Jonathan  said,  "The  potter  tests  not  the 
porous  vessels  which  break  when  he  taps  them,  but 

rather  the  perfect  specimens, 
for  however  sharply  he  may 
strike  them,  they  do  not 
break.  Thus  God  tries  the 
righteous,  but  not  the  sin- 
ners. The  flax  dealer,  know- 
ing that  his  flax  is  good, 
beats  it  again  and  again,  for  the  oftener  it  is  struck 
the  better  and  stronger  it  becomes,  whereas  the  fibres 
of  the  weak  stalks  fall  to  pieces  at  the  first  stroke." 


Justice  71 

RECOGNIZING  JUST  CLAIMS 

In  the  time  of  Alexander  the  Great,  the  Ethiopians 
made  a  strenuous  claim  for  the  possession  of  the  Holy 
Land.  They  appeared  before  the  emperor  and  argued 
this  in  favor  of  their  demands:  "Palestine,  now  occu- 
pied by  the  Israelites,  was  taken  from  us  by  force  and 
belongs  to  us.  Their  very  Book  of  the  Law  gives  proof 
of  the  justice  of  our  claims,  for  there  it  is  plainly  stated 
that  the  land  once  belonged  to  our  ancestor  Canaan." 

Alexander  decreed  that  the  Israelites  should  state 
their  side  of  the  matter. 

The  Israelites  met  in  council  and  various  opinions 
were  considered.  Among  other  speakers  a  little  hunch- 
back came  forward,  and  offered  to  appear  before  the 
judge  in  order  to  substantiate  the  claims  of  his  people. 

"Listen,  friends,"  urged  the  little  man,  "you  risk 
nothing  by  sending  me.  Should  I  lose,  they  will  lay 
the  blame  upon  the  insignificance  of  your  counsel; 
should  I  win,  the  victory  will  be  ascribed  to  the  power 
of  the  Law." 

The  trial  began.  The  hunchback  bravely  took  his 
stand  before  the  judges.  Turning  to  his  opponents, 
he  said,  "Upon  what  documents  do  you  base  your 
claims?" 

"What  document?  Your  Law,  to  be  sure.  Ac- 
cording to  it,  Palestine  is  our  original  home." 

"Very  good!  You  are  willing  to  rely  upon  that 
document?  I  will  follow  your  example.  If  it  be  just 
and  right  for  you,  so  shall  it  be  for  us.  The  Law  ex- 
plains that  God  cursed  Canaan,  the  son  of  Ham,  and 
decreed  that  he  should  be  a  servant  unto  his  brothers. 


72  Rabbinic  Wisdom 

How  is  it  possible  that  you,  the  descendants  of  slaves, 
should  lay  claim  to  our  land?  But  that  is  not  all. 
Though  you  are  our  slaves,  you  have  never  served  us. 
Now  we  beg  of  our  Emperor  that  he  command  you  to 
render  to  us  the  equivalent  of  that  long  neglected  serv- 
ice." 

The  opponents  were  silent,  and,  unable  to  refute 
the  argument,  took  their  departure. 

Upon  another  occasion,  the  Israelites  were  forced 
to  defend  themselves  against  the  Egyptians.  The 
latter  appeared  before  Alexander  and  related  to  him 
how  the  Israelites,  in  their  flight  from  Egypt,  had  car- 
ried great  treasures  away  with  them.  They,  the 
Egyptians,  demanded  compensation. 

Again  the  hunchback  appeared  to  defend  his  people. 
He  said,  "Great  emperor,  I  do  not  deny  their  claims. 
They  demand  compensation  and  they  shall  have  it. 
But,  you,  great  emperor,  will  render  a  just  decision. 
According  to  the  sacred  document,  upon  which  the  claim 
is  made,  it  is  stated  that  our  forefathers,  six  hundred 
thousand  in  number,  served  the  Egyptians  as  slaves 
for  four  hundred  years  without  receiving  any  pay.  We 
are  willing  to  relinquish  the  demanded  treasures  pro- 
vided our  opponents  will  compensate  us  for  the  ser- 
vices of  our  six  hundred  thousand  ancestors  during 
a  period  of  four  hundred  years." 

Silenced  by  this  argument,  the  Egyutians  fled. 


Justice 


73 


DAVID  AS  JUDGE 

In  the  days  of  King  Saul  there  lived  a  rich  young 
widow  who  was  sought  in  marriage  by  a  prince.  But 
the  woman  disliked  the  suitor  and,  in  order  to  escape 
his  importunities,  decided  to  leave  the  city.  She  filled 
a  number  of  jugs  with  gold  pieces,  poured  honey  on 

the  top  to  hide  the  gold,  and 
in  the  presence  of  witnesses 
entrusted  the  jugs  to  the 
care  of  a  friend  of  her  de- 
ceased husband. 

After  a  time  the  prince 
died,  and  the  young  woman, 
hearing  of  this,  decided  to 
return  to  her  home. 

The  man  to  whom  she 
had  entrusted  her  fortune 
had  need  of  honey  for  the 
celebration  of  his  son's  wed- 
ding feast.  Finding  the  jugs  full  of  honey,  as  he 
supposed,  he  took  some  of  it,  but  beneath  the  surface 
he  discovered  the  gold  pieces.  He  emptied  the  jugs, 
took  the  money,  and  refilled  them  entirely  with  honey. 
When  the  woman  returned  to  the  city,  she  at  once 
went  in  search  of  the  man  and  requested  that  the  jugs 
be  returned  to  her. 

"Pray  bring  me  the  witnesses,"  said  he,  "and  thou 
shalt  have  thy  property." 

The  woman  did  as  the  man  had  advised,  and  the 
jugs  were  given  back  to  her. 

In  the  course  of  time,  she  discovered  that  the  gold 
had  been  stolen,  and  she  wept  and  lamented.  She 


74  Rabbinic  Wisdom 

appealed  to  the  judges  of  the  city  but,  since  there  were 
no  witnesses  to  prove  that  there  had  been  gold  in  the 
jugs,  nothing  could  be  done. 

Upon  the  advice  of  the  judges,  she  appeared  before 
King  Saul  himself  and  he  in  turn  sent  her  to  the  San- 
hedrin,  but  all  in  vain,  for  without  witnesses  the  man 
could  not  be  proved  guilty. 

Sad  at  heart,  she  prepared  to  return  to  her  home. 
On  her  way  she  met  David,  the  shepherd  boy,  who  was 
tending  his  sheep  hi  a  field  near  by.  Addressing  him, 
she  begged  him  to  render  her  help  in  obtaining  justice. 

The  lad  said,  "Go  to  the  king,  and  ask  that  I  be 
permitted  to  help  thee  gain  redress." 

Saul  granted  permission,  and  the  wrongdoer  as 
well  as  the  widow  were  ordered  to  appear  before  Saul. 

"Art  thou  sure  that  these  jugs  are  the  same  which 
thou  gavest  the  accused  for  safe-keeping?"  asked 
David. 

The  woman  declared  that  this  was  so  and  the  man 
assented. 

David  ordered  that  empty  jugs  be  brought.  He 
then  poured  the  honey  into  the  new  receptacles,  and, 
in  the  presence  of  the  people  assembled,  broke  the  old 
jugs  into  pieces.  Upon  examining  the  fragments,  he 
found  among  them  two  gold  pieces  which  had  adhered 
to  the  sides  of  the  jugs.  Turning  to  the  man  in  whose 
keeping  they  had  been  placed,  he  said,  "Go  and  bring 
to  this  woman  the  gold  thou  hast  stolen." 

When  Saul  and  his  court  heard  the  judgment  of 
David,  they  wondered  and  saw  that  the  spirit  of  God 
rested  upon  him. 


Justice  75 

JUSTICE  THE  PERSONAL  EQUATION 

A  man  was  brought  before  a  judge  on  a  certain 
charge  and  acquitted  after  the  judge  had  considered 
the  case.  The  man  left  with  great  satisfaction,  and  to 
every  one  he  met  he  exclaimed,  "That  man  is  a  won- 
derful judge!"  There  is  not  another  in  the  world  who 
is  his  equal  in  administering  justice!" 

After  a  time,  the  man  again  appeared  before  the 
judge  who,  after  hearing  the  case  which  was  to  be 
decided,  declared  him  guilty.  Now  that  sentence  was 
pronounced  against  him,  he  cried,  "The  judge  is  a 
fool!  He  knows  what  not  he  does!" 

Those  who  had  heard  both  expressions  of  opinion 
asked,  "How  is  it  that  only  a  short  tune  ago  you 
could  not  find  words  enough  to  praise  him,  while 
today  you  call  him  a  fool?" 


76  Rabbinic  Wisdom 

RESPECT  FOR  REAL  WORTH 


THE  AUTHORITY  OF  THE  DEAD  OFT 
SURPASSES  THAT  OF  THE  LIVING 

The  wicked  Emperor  Hadrian  thus  addressed  Rabbi 
Joshua  ben  Chanina:  "Am  I  not  better  than  thy 
teacher  Moses?" 

"Why?" 

"Because  I  am  living  and  he  is  dead.  Thou  hast 
heard  it  said,  'Better  a  living  dog  than  a  dead  lion/  " 

"Is  it  in  thy  power,"  asked  the  rabbi,  "to  forbid 
the  use  of  fire  for  three  days?" 

"Certainly,"  replied  Hadrian,  and  he  straightway 
issued  a  command  to  that  effect. 

At  night  the  two  went  up  to  the  roof  of  the  palace 
whence  the  rabbi  perceived  smoke  arising  in  the  dis- 
tance. 

"What  is  that?"  he  inquired. 

"The  eparch  is  lying  ill  and  the  physician  in  at- 
tendance has  explained  that  the  man  will  die  unless 
he  gets  hot  water  to  drink." 

"Behold!"  exclaimed  the  rabbi,  "while  thou  art 
yet  living  thy  orders  are  disregarded.  Moses  has  been 
dead  these  many  years  and  his  injunction  forbidding 
the  kindling  of  fire  on  the  Sabbath  has  been  kept  by 
every  Jew  from  that  day  to  this.  Dost  thou  still 
contend  that  thou  art  greater  than  he?" 

9    Q 

RESPECT  FOR  AUTHORITY 

Before  science  had  developed  the  present  calendar, 
the  holy  days  and  festivals  were  determined  by  ob- 


Respect  for  Real  Worth  77 

serving  the  phases  of  the  moon.  Upon  one  occasion, 
several  witnesses  appeared  before  Gamaliel,  the  presi- 
dent of  the  Sanhedrin,  saying  that  they  had  observed 
the  new  moon  in  the  heavens.  Gamaliel  accepted 
their  statement  and  upon  it  he  based  the  reckoning  of 
the  holy  days.  Rabbi  Joshua,  on  the  contrary,  was  of 
the  opinion  that  the  statement  was  false  and  he  openly 
expressed  his  doubts. 

The  president's  wrath  was  aroused  at  this  denial, 
and  he  sent  the  following  message  to  Rabbi  Joshua: 
"I  command  you  to  appear  before  me  with  your  stick 
and  your  money  on  the  day  on  which,  according  to 
your  calculation,  the  Day  of  Atonement  falls." 

The  poor  rabbi  was  grieved  to  think  that  he  was 
to  be  forced  to  desecrate  a  day  which,  to  his  best 
belief,  was  a  holy  day.  One  day,  however,  he  met 
Rabbi  Akiba,  who  said  to  him: 

"Your  conscience  need  not  reproach  you.  The  re- 
ligious tribunal  is  responsible  for  the  appointment  of 
festivals.  Whatever  be  the  decision  of  that  body  will 
be  acceptable  to  God.  Every  epoch  has  its  own  re- 
ligious tribunal,  and  the  decision  of  each  is  entitled 
to  the  same  respect  as  that  accorded  the  most  revered 
judges  of  a  previous  era.  Every  believer  must  abide 
by  the  decisions  of  whatever  court  prevails  in  his 
time." 

Rabbi  Joshua,  pacified  by  these  words,  appeared 
before  the  president  on  the  designated  day,  as  on  any 
work  day,  with  his  stick  and  his  money,  although  in 
his  opinion  it  was  the  Day  of  Atonement. 

Rabbi  Gamaliel  hastened  to  meet  him,  kissed  him 
upon  the  forehead  and  said,  "Come  to  my  heart,  O 
my  master  and  pupil;  master  in  wisdom  and  pupil  in 
obedience!" 


78  Rabbinic  Wisdom 

THE  HONORED  OF  GOD 

The  Emperor  Hadrian,  while  walking  in  the  streets 
of  Tiberias,  observed  an  old  man  digging  a  trench  in 
which  to  set  out  some  fig  trees. 

"Old  man,"  said  he,  "it  is  time  to  rest  from  your 
day's  labor." 

"I  work  early  and  late,  and  whatever  the  Lord  has 
assigned  to  me  that  will  I  do,"  answered  the  venerable 
laborer. 

"How  old  are  you?"  questioned  Hadrian. 

"One  hundred  years,"  was  the  reply. 

"Is  it  possible  that  you,  at  such  an  advanced  age, 
think  it  worth  while  to  plant  trees?  Do  you  suppose 
that  you  will  live  long  enough  to  eat  the  fruit  thereof?" 

"Perhaps  I  may  be  spared  to  do  so;  if  not,  then, 
as  my  parents  labored  for  me,  so  do  I  labor  for  my 
descendants,"  replied  the  old  man. 

"If  you  are  fortunate  enough  to  live  to  eat  the  fruit," 
continued  the  emperor,  "let  me  know." 

In  the  course  of  time  the  trees  bore  fruit.  Re- 
membering the  emperor's  desire,  the  old  man  filled  a 
basket  with  figs  and  carried  it  to  the  palace.  He  was 
permitted  to  appear  before  Hadrian,  to  whom  he  re- 
lated the  incident,  reminding  the  emperor  of  his  wish 
to  see  the  old  worker  should  he  be  so  fortunate  as  to 
live  until  the  trees  he  planted  should  bear  fruit.  Hadrian 
ordered  the  basket  to  be  filled  with  gold  coins  and 
returned  to  the  donor. 

"Why  do  you  shower  such  gifts  upon  a  poor  Jew?" 
asked  his  steward. 

"Since  his  Creator  honors  him,"  replied  the  em- 
peror, "why  should  not  I  likewise  show  him  my  re- 
gard?" 


Respect  for  Real  Worth  79 

A  FORGIVING  HUSBAND 

Rabbi  Jose  was  unfortunate  in  having  a  shrewish 
wife  whose  bad  temper  caused  him  many  bitter  hours. 
She  heaped  indignities  upon  him  even  in  the  presence 
of  his  pupils  who,  angered  at  the  repeated  insults 
their  master  had  to  endure,  urged  him  to  divorce  the 
evil-tempered  woman. 

The  poor  rabbi  tried  to  find  excuses  for  his  wife's 
bad  conduct.  Besides,  she  had  brought  him  a  rich 
dowry  and  the  rabbi  was  poor,  and  according  to  the 
Law,  it  was  his  duty  to  relinquish  the  dowry  should  he 
seek  a  divorce. 

The  pupils,  determined  that  their  master  should 
be  persecuted  no  longer,  collected  a  sum  of  money  in 
payment  of  the  dowry  and  begged  their  master  to 
divorce  his  undutiful  wife. 

The  woman  accepted  the  decree  with  utter  indif- 
ference and  in  a  short  time  married  the  court-crier  of 
the  town. 

It  happened  some  time  after  that  the  man  lost  his 
occupation  and,  in  addition  to  his  other  misfortunes, 
was  stricken  with  blindness.  Reduced  to  extreme 
poverty,  he  was  forced  to  ask  alms  of  the  passers-by, 
led  by  his  unhappy  wife,  whose  duty  it  was  to  guide 
him  from  street  to  street. 

The  blind  man  one  day  bade  his  wife  lead  him  to 
the  part  of  the  town  where,  he  remembered,  many 
Israelites  lived,  for  he  knew  he  would  receive  liberal 
alms  from  them. 

The  woman,  unwilling  to  humiliate  herself  by 
appearing  where  she  was  likely  to  encounter  her 


80 


Rabbinic  Wisdom 


former  husband,  refused  to  do  as  she  was  bidden.  In 
the  course  of  one  of  their  daily  rounds,  the  man  became 
aware  that  they  had  come  to  a  street  not  far  distant 


from  the  section  which  he  desired  to  visit.  Raising 
his  voice,  he  stormed  and  threatened,  demanding  to 
be  led  thither.  After  repeated  refusals  on  the  part  of 
his  wife,  he  attacked  her  and  beat  her  unmercifully. 

Among  those  who  ran  to  the  scene  of  the  uproar 
was  Rabbi  Jose.  He  recognized  the  woman  as  his 
former  wife  and  his  heart  was  stirred  to  pity  by  her 
present  humiliation.  His  magnanimous  nature  caused 
him  to  forget  her  past  offenses,  and  his  one  thought 
was  to  relieve  her  misery.  He  provided  a  shelter  for 
the  unfortunate  pair,  and  maintained  them  out  of  his 
own  meagre  income  for  the  remainder  of  their  lives. 


Parental  Care  81 


PARENTAL  CARE 


A  LEGACY  STRANGELY  SAFEGUARDED 

A  very  wealthy  merchant,  while  traveling  in  a 
distant  land,  suddenly  fell  ill.  Fearing  that  he  was  at 
death's  door,  he  determined  to  settle  his  earthly 
affairs.  He  had  taken  his  treasures  with  him,  together 
with  one  of  his  slaves.  At  home,  in  his  native  land,  he 
had  left  an  only  son  whom  he  loved  devotedly.  Calling 
the  slave  to  his  bedside,  the  master  informed  him  that 
he  was  to  inherit  his  entire  fortune  on  condition  that 
the  son  should  have  the  right  to  choose  a  single  object, 
whatever  it  might  be,  as  his  inheritance. 

The  slave,  well  pleased  with  his  dying  master's 
will,  carefully  guarded  the  treasures.  Upon  his  return 
he  related  what  had  happened  and  invited  the  son  to 
select  whatever  object  he  most  desired. 

The  young  man,  who  deeply  mourned  his  father's 
death,  was  unable  to  imagine  why  he  should  have  been 
disinherited.  Finally  he  decided  to  ask  the  opinion 
of  a  rabbi.  The  rabbi  offered  the  following  explanation : 
"My  son,  your  wise  father,  with  remarkable  foresight, 
has  kept  your  fortune  intact.  Had  he  named  you  his 
heir,  the  unfaithful  slave  would  have  appropriated  it. 
As  it  is,  he  made  the  slave  heir,  and  the  slave,  believing 
that  the  inheritance  is  his,  has  guarded  it  carefully. 
It  was  your  father's  wish  that  you  should  choose  one 
object  from  among  his  possessions.  He  wanted  you 
to  choose  the  slave,  for  in  that  way  you  will  become 
the  possessor  of  your  father's  entire  fortune." 


82  Rabbinic  Wisdom 

HARSHNESS  MISUNDERSTOOD 

When  the  daughter  of  Rabban  Gamaliel  was  about 
to  be  married,  she  said  to  him,  "Father,  I  pray  you, 
give  me  your  blessing." 

"May  you  never,"  he  replied,  "return  to  the  home 
of  your  parents." 

When  her  son  was  born,  she  said,  "Father,  pray 
for  me." 

He  answered,  "May  your  lips  never  cease  to  cry, 
'Woe  is  me!' " 

"Father,  on  two  joyous  occasions  instead  of  bless- 
ing me  you  pronounced  a  curse!" 

"On  the  contrary,"  replied  the  rabbi,  "I  have  pro- 
nounced two  sincere  wishes:  the  first,  that  you  may 
never  return  to  your  parental  abode,  implies  the  hope 
that  your  married  life  will  be  so  happy  that  the  thought 
of  returning  will  never  occur  to  you.  The  other  wish, 
may  you  always  cry  'woe!'  means  that  your  son  will 
live  in  health  and  strength.  Thus  you  may  cry  'Woe! 
he  has  not  eaten!  Woe!  he  has  not  drunk!  Woe!  he 
has  not  gone  to  the  school  today!' " 

q    q 

CHILDREN  ARE  THE  GLORY  OF 
THEIR  FATHERS 

A  traveler  set  forth  on  a  journey.  Day  after  day 
he  continued  his  lonely  way  without  meeting  a  living 
creature,  not  seeing  even  a  tree  or  a  spring.  After 
trudging  along  for  ten  weary  days,  he  at  last  espied  a 
tree  in  the  distance.  "Perhaps",  thought  he,  "I  may 
find  water  near  by." 


Parental  Care  83 

Upon  approaching  the  long-sought  tree,  he  discov- 
ered a  spring  underneath  it.  He  sat  down  in  the 
grateful  shadow  of  the  tree,  ate  of  its  fruit  and  enjoyed 
the  cool  shade  under  the  spreading  branches.  When 
he  had  refreshed  himself  and  was  about  to  resume  his 
journey,  he  thus  addressed  the  tree,  "How  can  I  bless 
thee  sufficiently  for  thy  kindly  hospitality?  Thou  hast 
a  sturdy  trunk,  broad  spreading  branches,  excellent 
fruit,  and  a  favorable  situation.  It  were  useless  to 
wish  thee  the  blessings  thou  already  hast.  I  can  but 
express  the  hope  that  the  shoots  thou  sendest  forth 
from  thy  roots  will  grow  and  flourish  equally." 


84  Rabbinic  Wisdom 


FILIAL  PIETY 


LOVE  THE  BASIS  OF  FILIAL  DUTY 

According  to  Rabbi  Chanina,  one  man  may  pro- 
vide his  father  with  the  best  that  the  land  offers  and 
yet  deserve  the  wrath  of  God,  while  another  who  sets 
his  aged  parent  to  work  may  inherit  the  blessings  of 
Paradise. 

A  certain  man  placed  before  his  father  an  excellent 

meal,  including  a  fine  and  tender  fowl.    "My  son,"  said 

the  father,  "where  did  you  get  this  delicious  fowl?" 

"Eat,  old  man,"  was  the  churlish  answer,  "else  it 

will  be  thrown  to  the  dogs." 

Although  the  father  was  supported  in  physical 
comfort,  the  son  deserved  the 
punishment  meted  out  to  the 
wicked. 

Another  man  supported  him- 
self and  his  aged  father  by 
grinding  grain  at  a  mill. 

One  day  the  king's  officers 
appeared  in  the  village  to  exact 
a  tax  from  the  people.  The  son 
requested  his  father  to  take  his  place  at  the  mill,  saying: 
"It  is  safer  for  you  to  be  thus  occupied  for  the  tune 
being,  lest  the  king's  men  insult  and  perhaps  maltreat 
you.  Let  me  confront  them  and  thus  shield  you  from 
danger." 

Although  the  young  man  had  set  his  old  father  to 
work,  his  act  was  one  of  filial  piety  and  deserving  of 
the  blessings  of  Paradise. 


Filial  Piety 


85 


FILIAL  PIETY  KNOWS  NO  PRICE 

One  day  several  priests  journeyed  to  the  home  of 
Dama  ben  Nethina,  in  Ashkelon,  in  order  to  purchase 
a  precious  stone  for  the  breastplate  of  the  High  Priest. 

This  stone  was  to  replace  a 
gem  which  had  been  lost. 
After  the  bargain  had  been 
concluded,  Dama  went  into 
the  adjoining  room  to  bring 
the  gem  to  the  purchasers. 

There  he  found  his  old 
father,  who  had  fallen  asleep, 
with  one  foot  on  the  chest  in 
which  the  jewels  were  kept. 
Unwilling  to  disturb  the  old 
man's  slumber,  he  retired  noiselessly  from  the  room. 

When  he  returned  empty-handed,  the  would-be 
purchasers  thought  that  he  desired  a  greater  price 
for  the  jewel,  and  offered  him  ten  times  the  original 
sum. 

When  his  father  awoke  from  his  sleep,  Dama 
entered  the  room  again  and  secured  the  stone. 

The  priests  wished  to  pay  him  the  ten  thousand 
gold  pieces,  but  he  refused  them,  saying,  "Far  be  it 
from  me  to  accept  that  amount.  I  will  not  take  ad- 
vantage of  my  father's  slumber.  Give  me  the  price 
we  agreed  upon  at  first  and  I  shall  be  content." 


86  Rabbinic  Wisdom 

HONOR  THY  FATHER  AND 
THY  MOTHER 

The  rabbis  taught,  "Man  has  three  friends:  God, 
his  father,  and  his  mother.  As  man  honors  and  rever- 
ences his  God.  so  ought  he  show  the  utmost  regard 
for  his  parents. 

When  Rabbi  Eleazar  was  asked  how  far  honor 
towards  parents  should  go,  he  replied,  "Cast  all  thy 
wealth  into  the  sea  rather  than  cause  trouble  to  thy 
father  and  thy  mother." 

Rabbi  Simeon  ben  Jochai  declared,  "As  the  reward 
is  great  for  those  who  honor  their  parents,  so  is  the 
punishment  equally  great  for  those  who  neglect  this 
precept." 

"That  thy  days  may  be  prolonged"  refers  not  only 
to  this  life,  but  also  to  the  world  to  come. 


Duties  to  One's  Fellow  Men  87 


DUTIES  TO  ONE'S  FELLOW  MEN 


NO  ESCAPE  FOR  THE  GUILTY 

And  the  Lord  said  unto  Cain,  "Where  is  Abel  thy  brother?" 
—  Genesis  J^:9. 

A  man  wandered  into  a  garden,  and  plucked  and 
ate  mulberries  which  were  growing  there.  The  owner 
pursued  him,  saying,  "What  have  you  hi  your  hand?" 

"Nothing,"  replied  the  intruder. 

Then  said  the  owner,  "This  is  no  answer.  See 
your  hands  are  stained  with  the  stolen  fruit." 

Thus  spoke  Cain  to  God,  "I  know  not.  Am  I  my 
brother's  keeper?" 

But  God  answered  him,  "The  voice  of  thy  brother's 
blood  crieth  unto  Me  from  the  ground." 


A  MERCHANT  AS  JUDGE 

Abba  Chilkiah,  who  was  a  very  rich  man,  was  the 
judge  of  the  town  in  which  he  lived.  The  force  of  cir- 
cumstances caused  him  to  lose  his  wealth  until  nothing 
remained  to  him  but  a  small  piece  of  ground,  which  he 
himself  tilled. 

His  fellow-citizens,  who  had  unbounded  confidence 
hi  his  wisdom  and  justice,  begged  him  to  retain  his 
judgeship.  The  good  man  said,  "Find  someone  to 
take  care  of  my  field,  while  I  take  charge  of  your 
affairs,  and  I  will  do  as  you  wish." 

And  so  the  good  man,  who  relinquished  the  tribunal 
to  labor  as  a  humble  tiller  of  the  soil,  once  more  pre- 
sided over  a  court  of  justice. 


88 


Rabbinic  Wisdom 


UNDERVALUING  HUMAN  LIFE 

Nimrod  said  to  his  people,  "Come,  let  us  build  a 
great  city  for  ourselves,  and  let  us  dwell  therein,  lest 
we  be  scattered  upon  the  face  of  the  whole  earth,  as 
were  the  first  people.  Let  us  build  a  lofty  tower 
ascending  to  heaven,  and  let  us  make  a  great  name  on 
the  earth,  for  the  Holy  One  has  power  only  in  the 
heavens. 

They  began  to  build,  making  bricks  for  the  tower 
since  there  were  no  stones  wherewith  to  build  it.  Thou- 
sands of  laborers  toiled  and 
struggled  in  their  eagerness  to 
complete  the  huge  tower,  which, 
it  is  said,  attained  the  height  of 
seven  miles.  If  a  man  fell  and 
was  killed,  they  paid  no  heed 
to  him,  but  if  a  brick  fell,  they 
sat  down  and  wept,  saying," 
Woe  unto  us !  when  will  another 
brick  be  put  in  its  place?" 

Then  God  called  to  the 
seventy  angels,  who  surround 
the  throne  of  His  glory,  and 
said  to  them,  "Come,  let  us 
descend;  let  us  confuse  the  seventy  nations  by  changing 
their  one  language  into  seventy." 

When  the  builders  wished  to  speak  to  one  another, 
they  found  that  each  spoke  a  strange  language.  Then 
each  one  took  his  sword  and  fought  the  other  so  that 
half  the  people  of  the  world  were  slain.  Then  the  Lord 
scattered  them  upon  the  face  of  the  earth. 


Duties  to  One's  Fellow  Men 


89 


FAITH  TRIUMPHANT 

It  is  related  that,  in  the  war  which  the  Amalekites 
waged  against  the  Israelites,  when  Moses  held  up  his 


hands,  Israel  prevailed.  That  is,  as  long  as  the  Is- 
raelites looked  heavenward,  submitting  their  hearts 
in  willing  obedience  to  their  Father  in  Heaven,  they 
prevailed,  but  when  they  failed  to  do  so,  they  were 
defeated.  When  the  hands  of  Moses  grew  heavy,  they 
took  a  stone  and  put  it  under  him,  and  he  sat  upon  it. 
Moses  would  have  no  cushion  to  ease  him,  for,  since 
Israel  was  in  distress,  he  would  not  do  otherwise  than 
share  their  distress  with  them- 


90  Rabbinic  Wisdom 

HONOR  AND  SHAME  FROM  NO 
CONDITION  RISE 

There  once  lived  a  learned  and  pious  rabbi  who 
prayed  to  God  to  reveal  to  him  the  identity  of  his 
companion  in  the  future  world.  One  night  he  dreamed 
that  he  heard  the  words,  "Your  comrade  in  the  world 
to  be  is  a  butcher." 

When  he  awoke  he  was  greatly  troubled,  and  fasted 
and  prayed.  In  another  dream  he  heard  a  voice  say, 
"Why  should  you  be  grieved  to  have  a  butcher  as  your 
comrade?  Do  you  know  the  greatness  of  his  acts? 
His  reward  shall  be  great  in  Heaven." 

The  next  day  the  rabbi  went  to  the  shop  of  the 
butcher  of  whom  he  had  dreamed  and  said  to  him, 
"I  beg  you  to  tell  me  of  your  acts  of  charity." 

The  butcher  replied,  "I  spend  half  of  my  income 
in  good  works,  and  the  rest  suffices  for  the  needs  of 
my  family." 

"That  is  nothing  unusual,"  answered  the  rabbi. 
"Have  you  done  anything  else  that  is  admirable?" 

The  butcher  reflected  for  a  moment  and  then  said, 
"I  recall  something  which  occurred  many  years  ago. 
One  day  there  came  to  the  town  a  company  of  gentiles, 
with  a  number  of  captives,  among  whom  was  a  little 
girl  who  was  weeping  bitterly.  I  questioned  her  and 
she  told  me  she  was  a  Jewess  and  feared  that  her 
captors  would  sell  her  to  non-Jews.  For  this  reason 
she  prayed  that  a  Jew  might  redeem  her.  My  heart 
was  touched  and  I  went  to  her  captors  and  ransomed 
her  for  a  large  sum  of  money — more  than  I  could 
afford.  I  took  the  child  to  my  home,  and  when  she 
was  of  the  proper  age  I  betrothed  her  to  my  only  son. 
When  the  time  for  the  wedding  drew  near,  I  gave  her 
an  ample  dowry  and  invited  every  one  in  the  town 


Duties  to  One's  Fellow  Men  91 

to  the  wedding  feast,  rich  and  poor  alike.  All  who 
partook  of  the  feast  were  merry  and  glad — all  but  the 
guests  at  one  table. 

"When  I  saw  that  they  took  no  part  in  the  general 
rejoicing,  I  inquired  the  cause  of  their  low  spirits. 
They  told  me  that  one  of  the  company,  a  young  man, 
had  been  weeping  and  lamenting  so  continually  that 
his  strange  actions  had  prevented  them  from  sharing 
in  the  joyousness  of  the  occasion.  I  took  the  young 
man  aside  and  said,  "What  is  it  that  troubles  you?  If 
you  are  in  need  I  will  give  you  money.  Or,  if  you  are  in 
debt,  I  will  lend  you  what  you  require." 

He  answered,  "I  am  neither  in  need  nor  in  debt. 
But  I  weep  because  your  son  is  about  to  marry  the 
girl  who  was  to  be  my  bride.  She  was  taken  captive 
and  for  years  I  searched  for  her  hi  vain.  See,  here 
is  the  betrothal  document." 

"I  saw  that  he  was  speaking  the  truth  and  bade 
him  wait,  assuring  him  that  all  would  be  well.  I  called 
my  son  and  told  him  of  my  conversation  with  the 
stranger,  stating  that  his  prior  rights  had  to  be  re- 
spected. Just  as  my  son  had  obeyed  my  wish  that  he 
marry  the  girl,  so  he  was  equally  willing  to  accede  to 
my  desire  that  he  relinquish  his  right  to  her  in  favor 
of  the  stranger. 

"The  new  bridegroom  and  bride  were  thereupon  led 
to  the  wedding  canopy  and  the  ceremony  was  enac- 
ted. I  bestowed  upon  the  girl  all  that  she  would  have 


92  Rabbinic  Wisdom 

received  had  she  married  my  son,  and  when,  after  sev- 
eral days,  the  couple  left  for  their  home  in  a  distant 
town,  I  gave  them  rich  gifts  and  my  blessing  for  their 
future  happiness." 

When  the  butcher  had  finished  his  recital,  the  rabbi 
exclaimed,  "May  the  Eternal  shower  His  blessings 
upon  you!  I  am  indeed  rejoiced  that  you  are  destined 
to  be  my  companion  hi  the  world  to  come." 

OBVERSE  AND  REVERSE 

There  are  some  who  acquired  great  wisdom  for 
their  own  happiness  and  for  that  of  others,  such  as 
Moses  and  Solomon;  wisdom  was  the  undoing  of  such 
as  Doeg  and  Achithophel. 

Some,  like  David  and  Judah,  acquired  great 
strength,  which  they  used  in  a  good  cause;  the 
strength  of  others  led  but  to  their  misfortune,  as 
was  the  case  with  Samson  and  Goliath. 

Some,  like  David  and  Solomon,  acquired  great 
riches  which  brought  them  happiness;  others,  like 
Korach  and  Haman,  had  wealth  without  happiness. 

Some  had  many  children  who  were  the  joy  of  their 
fathers,  for  example,  Jacob  and  David;  Ahab  and 
Eli  had  many  sons,  who  caused  them  naught  but 
sorrow. 


Duties  to  One's  Fellow  Men 


93 


THE  POWER  OF  THE  TONGUE 

Rabbi  Simeon  ben  Gamaliel  said  to  his  servant, 
"Go  to  the  market  and  buy  me  something  good  to  eat." 

The  servant  did  as  he  was  bidden,  and  bought  a 
tongue. 

Another  time  the  rabbi  said,  "Go  to  the  market 
and  buy  me  something  that  is  not  good." 


The  servant  went  and  returned  with  a  tongue. 

His  master  said  to  him,  "What  does  this  mean? 
When  I  told  you  to  buy  something  that  was  good  you 
brought  a  tongue." 

The  servant  answered,  "From  the  tongue  issues  the 
good  and  also  the  bad.  There  is  nothing  better  than 
a  good  tongue,  and  nothing  worse  than  an  evil  one." 

The  rabbi  soon  after  invited  his  disciples  to  partake 
of  a  meal  at  which  tongues  both  hard  and  soft  were 
served.  They  selected  the  soft  ones  and  allowed  the 
others  to  remain  untouched.  Said  the  rabbi,  "As  you 
choose  the  soft  tongues  and  reject  those  that  are  hard, 
so  also  use  only  a  soft  tongue  hi  your  intercourse  with 
one  another." 


94  Rabbinic  Wisdom 

GOOD  DEEDS  SURPASS  EVERYTHING 

A  man  has  three  friends  during  his  lifetime:  his 
sons  and  household,  his  money,  and  his  good  deeds. 

At  the  hour  of  a  man's  departure  from  the  world, 
he  gathers  his  sons  and  his  household  and  says  to 
them,  "I  beg  of  you,  come  and  save  me  from  the  judg- 
ment of  this  evil,  death." 

They  answer  him,  saying,  "Hast  thou  not  heard 
that  there  is  no  one  who  can  prevail  over  the  day  of 
death?" 

Then  he  has  his  money  brought  to  him  and  says 
to  it,  "I  beseech  thee,  save  me  from  the  judgment  of 
this  evil,  death." 

It  answers  him,  saying,  "Hast  thou  not  heard, 
'Riches  profit  not  on  the  day  of  wrath?' " 

Finally  he  calls  for  his  good  deeds  and  directs  the 
same  plea  to  them. 

They  answer  him  thus,  "When  thou  goest,  verily, 
we  will  go  in  advance  of  thee,  as  it  is  said,  'Charity 
delivereth  from  death!' " 


Faith  in  Men  95 

FAITH  IN  MEN 


LOYAL  UNTO  DEATH 

There  once  lived  two  friends  whose  love  for  one 
another  was  of  extraordinary  tenderness.  Their  lives 
were  bound  up  one  in  the  other,  but  it  chanced  that 
they  were  forced  to  separate  and  take  up  their  homes 
in  two  kingdoms  that  were  at  war. 

It  happened  that  one  of  the  two  visited  the  town 
in  which  his  friend  lived.  When  the  news  reached  the 
ears  of  the  king,  the  latter,  believing  that  the  stranger 
was  a  spy,  ordered  him  to  be  put  to  death. 

The  accused  fell  at  the  king's  feet  and  begged  that 
a  favor  be  granted  him.  When  the  king  bade  him 
speak,  he  said,  "My  lord  king,  when  I  left  my  home, 
I  placed  my  possessions  in  trust,  but  failed  to  secure 
a  document  in  proof  of  the  transaction.  Should  I  be 
put  to  death,  my  wife  and  children  would  be  penniless. 
If  you  will  permit  me  to  place  my  affairs  in  order,  I 
promise  to  return  and  meet  my  doom." 

The  king  replied,  "How  do  I  know  that  you  will 
keep  your  word?" 

Thereupon  the  man's  friend  approached  the  king, 
saying,  "My  lord,  I  will  pledge  myself  for  him,  re- 
maining in  prison  until  my  friend's  return,  and  if 
necessary,  I  will  die  for  him." 

The  king  thereupon  granted  permission  for  a 
month's  absence. 

On  the  last  of  the  thirty  days  the  king  waited  for 
the  absent  one  to  appear  but  he  failed  to  come.  At 
sunset  the  king  commanded  that  the  prisoner  be  put 
to  death.  The  jailers  led  him  to  the  market  place  and 
were  about  to  behead  him  when  a  great  noise  was  heard. 


96  Rabbinic  Wisdom 

"See!  the  man  comes!"  cried  the  multitude. 

In  great  haste  the  newcomer,  who  had  been  delayed 
in  his  journey  by  many  unforseen  obstacles,  demanded 
to  be  put  to  death  so  that  his  friend  might  be  freed. 
But  the  other  was  equally  steadfast  in  his  desire  to 
spare  the  life  of  his  friend. 

When  the  king  saw  the  marvelous  love  between 
the  two  friends,  he  ordered  that  the  lives  of  both  of 
them  be  spared  and  begged  them  to  admit  him  into 
their  friendship.  The  three  remained  staunch  friends 
to  the  end  of  their  lives. 


MEASURE  FOR  MEASURE 

Those  who  judge  others  with  leniency  will  them- 
selves be  so  judged. 

A  poor  peasant  once  left  his  home  and  engaged  in 
the  service  of  a  rich  land  owner  who  lived  some  dis- 
tance away.  They  came  to  terms  regarding  the  wages, 
and  the  peasant  worked  for  three  years  in  the  rich 
man's  fields.  During  all  this  time  his  wages  were  not 
forthcoming,  but  so  great  was  the  peasant's  confidence 
in  the  other's  sense  of  justice  that  he  never  demanded 
his  pay. 

At  the  end  of  the  three  years  the  peasant  said  to 
the  landowner,  "It  is  now  time  for  me  to  go  back  to 
my  family.  I  pray  you  give  me  the  money  due  me 
that  I  may  return  to  my  home." 

"My  good  man,"  answered  the  rich  master,  "I 
have  no  money  to  give  you." 

"Then  pay  me  in  the  grain  which  has  been  har- 
vested." 


Faith  in  Men  97 

"I  have  no  more  grain." 

"Then  in  cattle." 

"Nor  have  I  any  cattle." 

"Give  me  a  portion  of  land  instead." 

"I  have  no  more  land." 

"Then  give  me  your  household  effects." 

"I  have  nothing  more,"  sadly  returned  the  other. 

Without  a  word  of  reproach  or  indignation,  the 
poor  peasant  gathered  up  his  few  belongings  and  re- 
turned to  his  home. 

Several  days  later,  the  peasant  was  surprised  to 
see  his  former  employer  approach  bringing  with  him 
a  number  of  vehicles  filled  with  costly  goods  and  prod- 
uce. The  good  man  received  his  guest  cordially. 
While  they  were  breaking  bread  together,  the  land- 
owner remarked, 

"My  friend,  when  I  told  you  I  had  no  money,  what 
did  you  think  of  me?  What  suspicions  arose  in  your 
mind?" 

"None  at  all.  I  thought  you  had  no  ready  money 
because  you  had  spent  it  on  a  good  bargain." 

"When  I  said  I  had  no  cattle,  what  did  you  think?" 

"That  you  might  have  lent  them  out." 

"And  when  I  said  I  had  no  more  crops,  what  did 
you  suspect?" 

"Nothing.  I  surmised  that  they  had  not  yet  been 
tithed." 

"What  did  you  think  when  I  told  you  I  had  no 
more  land?" 

"That  you  had  rented  it." 


98  Rabbinic  Wisdom 

"And  finally,"  continued  the  visitor,  "when  I  said 
that  I  had  nothing,  not  even  the  most  necessary  house- 
hold effects,  was  not  your  faith  in  my  honesty  shat- 
tered?" 

"No,  for  I  thought  that  you  had  dedicated  it  all  to 
the  service  of  God,  and  that  therefore  there  was  noth- 
ing left  for  me." 

"By  heaven!  You  have  spoken  the  truth!  In  a 
moment  of  rage  caused  by  the  evil  behavior  of  my  son, 
I  dedicated  my  entire  possessions  to  the  service  of  the 
Lord.  The  teachers  of  the  Law  have  released  me  from 
my  hasty  pledge.  Here  is  a  rich  reward  for  your 
labors.  May  God  ever  judge  you  as  mercifully  as 
you  have  judged  me." 


Trust  99 


TRUST 


ELIJAH'S  PERPLEXING  BLESSINGS 

Rabbi  Joshua  ben  Levi  once  prayed  fervently  that 
the  Creator  might  let  him  gaze  upon  the  face  of  Elijah. 
His  prayer  was  answered,  for  behold,  Elijah  appeared 
before  him,  saying,  "What  wouldst  thou  have  of  me? 
Speak,  and  thy  wish  shall  be  granted." 

Rabbi  Joshua  answered,  "I  long  to  go  with  thee  and 
to  learn  wisdom  from  the  greatness  of  thy  deeds." 

Elijah  said,  "Thou  wilt  not  always  understand  the 
purport  of  my  acts." 

"My  lord,"  returned  Rabbi  Joshua,  "I  will  not 
trouble  thee  with  questions.  Let  me  but  follow  thee 
and  I  ask  no  more." 

Elijah  agreed  to  allow  Joshua  to  accompany  him 
provided  the  rabbi  would  refrain  from  asking  the  rea- 
son for  the  master's  deeds. 

The  two  went  their  way  until  they  reached  the 
house  of  a  needy  man,  whose  possessions  consisted 
solely  of  a  cow.  As  they  drew  near,  the  man  and  his 
wife,  who  sat  at  the  door  of  the  house,  rose  and  went 
to  meet  the  strangers.  They  welcomed  them  and 
offered  the  best  of  their  scanty  store,  as  well  as  lodging 
for  the  night. 

When  the  two  men  were  about  to  depart  the  next 
morning  Elijah  expressed  a  wish  concerning  the  cow 
and  the  animal  straightway  died. 

Rabbi  Joshua  was  greatly  perplexed  and  thought 
to  himself,  "These  good  people  have  given  us  the  best 


100  Rabbinic  Wisdom 

of  their  poor  means  and  lo!  we  have  now  caused  the 
death  of  their  cow."  He  turned  to  Elijah  and  said, 
"My  lord,  why  hast  thou  done  this  thing  when  these 
people  have  shown  us  honor?" 

Elijah  answered,  "Remember  the  agreement  be- 
tween us, — unless  thou  dost  refrain  from  asking  ques- 
tions, we  must  part." 

Towards  evening  they  reached  the  abode  of  a  rich 
man.  There  they  tarried,  but  the  host  offered  them 
neither  food  nor  drink. 

A  wall  in  the  house  had  fallen  and  in  the  morning 
Elijah  prayed  and  built  up  the  wall.  Then  they  re- 
sumed their  journey. 

Amazement  and  concern  troubled  the  spirit  of 
Rabbi  Joshua,  but  he  repressed  the  desire  to  ask  an 
explanation. 

At  nightfall  they  arrived  at  a  great  synagog  in 
which  the  seats  were  of  silver  and  gold.  But  no  one 
offered  fitting  hospitality  to  the  strangers  and  they 
had  to  content  themselves  with  the  bread  and  water 
which  was  brought  to  them.  There  they  remained 
until  morning,  when  they  prepared  to  go  their  way. 

Elijah's  parting  words  were,  "May  ye  all  become 
prominent  officials  of  the  synagog." 

Rabbi  Joshua  could  hardly  contain  his  amazement. 

After  a  day's  travel  they  arrived  in  a  town  where 
they  were  met  by  a  friendly  company  and  conducted 
to  the  home  of  one  of  the  nobles.  Here  they  were 
shown  the  wannest  hospitality.  In  the  morning 
Elijah  prayed,  "May  the  Eternal  permit  but  one  to 
be  the  head  of  your  assembly." 


Trust  101 

When  Rabbi  Joshua  heard  these  words,  he  could 
no  longer  restrain  his  curiosity.  "Tell  me,  I  beg  of 
you,  the  secret  of  thy  acts." 

Elijah  answered,  "Since  we  must  part,  I  will  ex- 
plain all  and  tell  thee  the  reason  for  my  deeds.  It 
had  been  decreed  that  the  woman  whose  cow  I  caused 
to  be  killed  should  die.  I  prayed  to  God  that  the  cow 
be  taken  as  a  ransom  for  the  woman's  life,  for  I  saw 
that  her  skill  and  industry  would  bring  prosperity  to 
the  household.  The  rich  man,  had  I  permitted  him 
to  have  his  wall  rebuilt,  would  have  become  the  pos- 
sessor of  a  great  treasure  of  gold  and  silver  that  lay 
buried  beneath  it.  I,  therefore,  built  it  up  and  he 
knows  nothing  of  the  treasure.  I  prayed  for  many 
heads  of  the  congregation  in  one  community,  since 
strife  will  ensue  because  of  the  numerous  counselors. 
But  I  prayed  for  only  one  head  in  the  other  commun- 
ity, for  peace  and  prosperity  will  thereby  be  their 
portion." 

Continuing,  Elijah  said,  "I  give  thee  good  counsel: 
if  thou  seest  sinners  prospering  in  their  way,  be  not 
deceived,  for  misfortune  will  yet  overtake  them.  And 
when  thou  seest  the  pious  overwhelmed  by  care 
and  sorrow,  take  heed  lest  thy  heart  lead  thee  astray 
and  thou  doubt  the  wisdom  of  the  Creator,  for  His 
ways  are  just  and  all  His  decrees  are  for  the  good  of 
man." 

With  these  words,  Elijah  departed,  and  Rabbi 
Joshua  went  thoughtfully  on  his  way. 


102  Rabbinic  Wisdom 

WHAT  GOD  DOES  IS  WISELY  DONE 

It  was  the  habit  of  Rabbi  Akiba  to  accept  with 
patience  and  fortitude  any  mishap  or  misfortune 
which  befell  him.  Not  only  that,  he  never  lost  his 
implicit  faith  in  God,  believing  that  all  was  ordained 
for  ultimate  good. 

"All  is  for  the  best"  was  his  favorite  expression, 
no  matter  what  mischance  occurred. 

At  one  time  Akiba  was  traveling  in  a  distant  land 
where  he  had  neither  friend  nor  acquaintance.  As 
night  was  approaching,  he  hurried  on  to  a  nearby 
village,  hoping  there  to  find  shelter.  He  inquired  of 
the  passersby  where  he  might  find  a  night's  lodging; 
he  knocked  at  many  a  door,  but  not  a  friendly  word 
returned  his  greeting,  and  only  churlish  answers  met 
his  request  for  a  night's  shelter. 

Not  troubling  himself  over  this  inhospitable 
treatment,  the  traveler  thought,  "I  must  have  pa- 
tience; God  does  all  things  for  the  best.  Since  I  can 
not  remain  here  for  the  night,  I  will  go  on  to  the  neigh- 
boring forest  and  make  my  bed  there." 

Thereupon  he  continued  on  his  way  with  his  don- 
key, his  cock,  and  a  lamp  which  he  had  brought  with 
him  to  light  his  path.  Scarcely  had  he  entered  the 
forest  when  a  puff  of  wind  extinguished  the  light. 

"No  matter;  God  does  all  things  for  the  best," 
said  Akiba,  and  he  trudged  bravely  on. 


Trust  103 

Suddenly  he  heard  a  fearful  roar  and  a  piercing 
cry.  A  hungry  lion  had  fallen  upon  his  donkey  and 
torn  him  to  pieces.  "It  is  for  the  best,"  said  the  poor 
rabbi.  He  walked  on  and  presently  felt  something 
touch  him  in  passing.  He  stretched  out  his  hand  and 
behold!  his  only  remaining  traveling  companion,  the 
cock,  was  no  more,  for  a  wildcat  had  seized  and  de- 
voured him. 

"This,  too,  Is  for  the  best,"  was,  as  usual,  the 
patient  rabbi's  assertion. 

At  last  the  long  night  passed,  and  the  weary  rabbi, 
fault  from  loss  of  sleep,  emerged  from  the  wood.  Whom 
did  he  meet  but  several  unfortunate  travelers  whose 
clothing  was  torn  to  shreds,  and  who  were  bleeding 
from  many  wounds.  Akiba  speedily  inquired  what  had 
befallen  them. 

"Do  you  not  know?"  they  answered,  "Last  night  a 
band  of  robbers  attacked  the  village  and  destroyed 
It  with  fire  and  sword.  It  is  a  miracle  that  we  escaped." 

"The  merciful  God  has  saved  my  life,"  thought  the 
rabbi.  "Had  I  slept  in  the  village,  I,  too,  might  have 
been  killed.  Had  my  lamp  not  been  extinguished,  the 
robbers  would  have  discovered  me.  And  if  the  poor 
beasts  had  not  met  their  death,  the  donkey  would 
have  betrayed  me  with  his  braying  and  the  cock  with 
his  crowing. 

Truly  more  than  ever  am  I  convinced  that  what- 
ever God  does  is  for  the  best!" 


104  Rabbinic  Wisdom 

UNQUESTIONING  FAITH 

"A  woman  of  valor  who  can  find?  For  her  price  is  far  above 
rubies." — Proverbs  31:10. 

While  Rabbi  Meir  was  holding  a  discourse  in  the 
school  on  the  Sabbath,  his  two  sons  died.  The  unhappy 
mother  laid  her  beloved  children  upon  a  bed  and  spread 
a  covering  over  them. 

When  the  Sabbath  services  were  over,  the  rabbi 
returned  to  his  home  and  at  once  inquired  for  his  sons. 
His  wife  gave  an  evasive  answer  and  handed  him  a 
goblet  of  wine,  in  order  that  he  might  pronounce  the 
customary  blessing.  Again  he  asked  for  his  sons. 

"They  are  not  far  away,"  she  replied,  and  placed 
the  evening  meal  before  him.  After  they  had  partaken 
of  it,  she  said  to  him,  "Rabbi,  I  have  a  question  to 
ask  thee.  Before  daybreak  a  man  came  to  our  house 
and  entrusted  two  jewels  to  my  keeping.  Now  he 
hath  come  in  order  to  claim  them.  Shall  I  return 
them  to  him?"' 

"Surely  thou  wouldst  not  hesitate  to  restore  to  the 
owner  what  belongeth  to  him!" 

"Nay,  but  I  wished  to  ask  thy  advice."  Taking 
him  gently  by  the  hand,  she  led  him  to  the  room  where 
the  dead  lay,  and  removed  the  cloth  that  covered  them. 

The  rabbi  wept  and  lamented.  "My  sons!  My 
sons!  The  light  of  my  eyes!" 

The  grief-stricken  mother  turned  to  him,  saying, 
"Rabbi,  didst  thou  not  tell  me  it  is  our  duty  to  restore 
to  the  owner  that  which  belongeth  to  him?  The  Lord 
gave,  and  the  Lord  hath  taken  away;  blessed  be  the 
name  of  the  Lord." 

Thus  did  the  good  wife  endeavor  to  comfort  her 
husband  and  assuage  his  grief.  Of  such  it  is  said, 
"Her  price  is  far  above  rubies." 


Trust  105 

ISRAEL'S  FAITH  JUSTIFIED 

A  king  who  was  betrothed  to  a  beautiful  maiden 
undertook  a  long  journey. 

Months  and  years  passed,  but  the  king  did  not 
return.  The  companions  of  the  bride  looked  at  her 
in  pity  as  they  murmured,  "Poor  forsaken  one!  The 
king  will  never  return." 

The  maiden  fell  sick  and  was  grievously  troubled 
over  the  words  which  her  would-be  friends  had  uttered 
with  such  careless  certainty. 

Then  she  took  up  the  scroll  inscribed  in  the  king's 
own  hand,  whereon  he  had  written  his  promise  to 
share  with  her  his  crown  and  kingdom.  As  she  read 
the  beloved  words,  her  every  suspicion  vanished  and 
she  was  again  cheerful  and  happy. 

At  last  the  king  returned.  "How  couldst  thou 
remain  true  to  me  after  so  many  years?"  he  asked. 

"I  had  thy  written  promise  as  a  pledge,  O  king. 
The  royal  word  never  faileth." 

At  one  time  the  nations  of  the  earth  said  with 
malicious  intent  to  Israel,  "Your  God  hath  forsaken 
you." 

Israel,  grievously  troubled,  assembled  weeping  in 
the  Temple  and  schools  of  learning,  where  they  read 
in  the  sacred  writings  of  the  Divine  prophecy  of  free- 
dom. And  their  spirit  rose  within  them  and  hope  was 
renewed  in  their  hearts. 

In  the  last  days  God  will  say  to  Israel,  "How  could 
ye  remain  true  to  me  through  the  ages?"  And  Israel 
will  answer,  "Thy  Law,  O  God,  was  a  pledge  of  Thy 
love  and  of  Thy  never-failing  providence." 


106 


Rabbinic  Wisdom 


IN  THE  PRESENCE  OF  GOD 

A  certain  pious  Jew  paused  on  his  way  to  town  to 
engage  in  prayer.  A  prince  who  was  about  to  pass  by 
him  greeted  him,  but  the  Jew,  absorbed  in  his  devo- 
tions, did  not  return  the  greeting.  The  prince  flew 
into  a  rage  and  could  scarcely  contain  himself  until 
the  man  had  concluded  his  prayers, 
when  he  cried: 

"Fool!  You  disregard  your 
own  Law,  which  commands  self- 
preservation.  By  your  own  act 
you  endanger  your  life.  Why  did 
you  not  regard  my  greeting?  If 
it  had  pleased  me  to  pierce  your 
heart  with  my  sword,  who  would 
have  called  me  to  account  for  your 
death?" 

"Sir,  subdue  your  wrath,  I  beg 
of  you.  Suppose  you  were  in  the  presence  of  the  king 
and  engaged  in  conversation  with  him.  If,  in  the 
meantime,  a  friend  passed  by  and  greeted  you,  would 
you  turn  aside  from  your  interview  in  order  to  reply 
to  the  salutation?" 

"It  were  the  worse  for  me  if  I  did  so." 

"You  acknowledge  the  homage  due  to  an  earthly 
king, — a  human  being  who  is  here  today  and  gone 
tomorrow.  Consider,  then,  what  I  owe  in  reverence 
to  the  King  of  Kings,  in  whose  presence  I  was  standing 
when  you  interrupted  my  prayer.  What  would  you 
have  me  do?" 

The  prince  acknowledged  the  justice  of  the  argu- 
ment, and  permitted  the  man  to  go  on  his  way. 


Trust  107 

CREATION  REVEALS  THE  CREATOR 

An  unbeliever  came  to  Rabbi  Akiba  and  asked  him 
who  created  the  world. 

The  rabbi  replied,  "The  Holy  One,  blessed  be  He." 

The  other  demanded  proof  of  the  statement, 
whereupon  the  rabbi  said,  "What  art  thou  wearing?" 

"A  garment,"  said  the  unbeliever. 

"Who  made  it?" 

"The  weaver,"  was  the  reply. 

"Before  I  can  believe  thee,  give  a  proof  of  thy 
statement,"  rejoined  the  rabbi. 

"Why  should  I  do  so?  Thou  knowest  that  the 
weaver  wove  the  garment." 

"Dost  thou  not  also  know  that  the  Holy  One, 
blessed  be  He,  created  His  world?  Just  as  the  house 
testifies  to  the  builders,  and  the  garment  testifies  to 
the  weavers,  and  the  door  testifies  to  the  carpenter, 
so  likewise  the  world  points  to  the  Holy  One  as  its 
Creator." 


THE  MERIT  OF  THE  FATHERS 

Abraham  spake  unto  God,  "Lord  of  the  Universe, 
when  thou  didst  say  to  me,  'Take  now  thy  son/  I 
might  have  answered,  'Thou  didst  say  to  me  but  yes- 
terday, "In  Isaac  shall  thy  seed  be  blessed,"  and  now 
Thou  sayest,  "Take  thy  son."  '  But  Thou  knowest 
I  hid  my  sorrow  and  did  Thy  will  without  complaint. 
Therefore,  I  pray,  if  ever  the  descendants  of  Isaac  fall 
by  the  wayside  and  sin,  remember  his  willingness  to 
be  sacrificed  and  manifest  Thy  compassion  unto  them." 


108  Rabbinic  Wisdom 

MAN  IMMORTAL 

Rabbi  Jose  ben  Chalafta  once  paid  a  visit  to  a  man 
who  had  lost  his  son.  As  the  rabbi  gave  expression  to 
laughter  in  the  house  of  mourning,  the  father  inquired 
the  meaning  of  his  strange  behavior. 

The  rabbi  answered,  "Why  should  we  be  sorrow- 
ful? Surely  we  have  faith  in  the  Lord  of  the  universe 
who  will  permit  you  to  meet  your  son  again  in  the  life 
hereafter." 

A  renegade  sitting  by  said  reproachfully,  "Has  our 
friend  not  sorrow  enough  without  being  troubled  by 
idle  talk?  Can  the  fragments  be  put  together  again? 
Has  it  not  been  said,  'Thou  shalt  dash  them  to  pieces 
like  a  potter's  vessel?' ' 

The  rabbi  offered  the  following  reply:  "It  is  true 
that  the  shards  of  earthen  vessels  can  not  be  made 
whole.  Yet  those  of  glass  when  shattered  can  be  re- 
created. Why?  Because  the  glass  is  blown  by  the 
breath  of  man,  and  when  the  pieces  are  reduced  to 
sand,  they  may  once  more  be  formed  into  vessels. 
How  much  greater  then  is  the  Divine  power  which  can 
breathe  life  again  into  the  form  that  we  call  dead!" 


Trust  109 

AS  A  FATHER  PITIETH  HIS  CHILDREN 

The  son  of  a  certain  king  had  developed  sinful 
habits  and  rebelled  against  his  father's  wishes.  When 
confronted  with  reproofs  and  threats,  he  ran  away. 
The  distracted  father  sent  a  servant  in  search  of  the 
fugitive,  but  the  youth,  overcome  with  shame  and 
conscience-stricken  at  the  evidence  of  his  father's  devo- 
tion, lacked  the  courage  to  return  and  to  appear  before 
the  king.  But  the  king  sent  him  this  message:  "My 
son,  what  child  need  be  ashamed  to  return  to  his  father 
who  loves  him?" 

Thus  God  says  to  sinners,  "Let  not  your  sense  of 
guilt  keep  you  from  returning  to  your  Father  who 
loves  you  and  freely  forgives  the  repentant  sinner." 


110  Rabbimc  Wisdom 


GRATITUDE 


"THE  PRAYER  OF  THE  UPRIGHT 
IS  HIS  DELIGHT" 

A  king  invited  many  of  his  subjects  to  a  feast. 
Some  of  the  guests,  after  eating  and  drinking,  sang  his 
praises.  Others  ate  and  drank,  but  had  no  words  of 
praise  or  gratitude  for  the  host. 

The  king,  seeing  this,  wished  to  dismiss  the  entire 
company,  but  the  queen  interceded,  saying,  "My  lord 
king,  pay  no  heed  to  those  who  partake  of  thy  bounty 
and  fail  to  thank  thee,  but  give  heed  to  those  who  have 
eaten  at  thy  table  and  have  rendered  thanks." 

When  the  Israelites  give  thanks  to  God  for  His 
manifold  favors,  God  graciously  accepts  their  prayers 
of  gratitude.  But  when  godless  peoples  enjoy  the 
blessings  of  life  without  rendering  thanks,  the  Law 
acts  as  intercessor  and  pleads,  "Lord  of  all  worlds, 
look  not  upon  those  who  provoke  Thee  to  anger,  but 
rather  upon  Thy  children  who  praise  Thy  holy  name 
and  who  show  homage  by  obeying  Thy  sacred  words." 


Gratitude 


111 


THE  SPIRIT  HALLOWS  THE  SACRIFICE 

King  Agrippa  one  day  desired  to  offer  a  thousand 
sacrifices  upon  the  altar.  He  sent  word  to  the  High 
Priest  as  follows:  "Let  no  one  but  me  offer  a  sacrifice 
this  day." 

Soon  after,  a  poor  man  carrying  two  turtle  doves 
appeared  before  the  priest,  saying,  "I  pray  you,  offer 
these  up." 

"I  can  not,"  answered  the  priest,  "for  the  king  has 
forbidden  it." 

Then  said  the  man,  "I  catch  four  turtle  doves  each 
day;  two  provide  me  with  food,  and  the  other  two 
are  for  the  sacrifice.  If  you  do  not  accept  them  for 
this  purpose,  I  am  deprived  of  my  sustenance." 

Moved  by  the  man's  sincerity,  the  priest  accepted 
the  offering.  That  night  Agrippa  had  a  dream  in 
which  this  incident  was  pictured.  He  sent  for  the 
High  Priest  the  next  day  and  said  to  him,  "Did  I  not 
command  thee  to  accept  no  sacrifice  but  mine?" 

"The  priest 
related  what 
had  occurred, 
and  when  A- 
grippa  heard 
the  story,  he 
said,  "In  the 
eyes  of  the 
Eternal  the 
two  turtle 

doves  are  as  acceptable  as  the  richest  offering  in  my 
kingdom.  I  commend  your  judgment;  thou  hast 
done  well." 


Rabbinic  Wisdom 


THE  VALUE  OF  PATERNAL  EXAMPLE 

There  once  lived  a  man  whose  sole  possession  con- 
sisted of  a  large  field,  which  he  cultivated  with  great 
industry.  In  strict  accordance  with  the  Law,  he  gave 
to  the  priesthood  each  year  a  tithe  of  his  produce. 

God  prospered  his  undertakings  and  every  year 
the  field  yielded  a  thousand  measures  of  grain,  of  which 
the  owner  regularly  dedicated  a  hundred  measures  to 
the  priesthood. 

As  the  owner  of  the  field  felt  the  approach  of  death, 
he  called  his  son  to  his  bedside  and  said  to  him,  "My 
sole  bequest  to  you  is  my  field,  but  you  will  find  it 
more  than  sufficient  for  your  needs  if  you  will  follow 
my  advice.  Take  care  not  to  neglect  the  tithes  and 
you  will  reap  rich  harvests  as  I  have  always  done." 

At  the  end  of  the  first  year,  the  son  carefully  fol- 
lowed his  father's  instructions  and,  as  usual,  the  land 
yielded  a  thousand  measures.  But,  in  the  course  of 
time,  the  new  owner  became  dissatisfied  with  relin- 
quishing a  tenth  of  his  income  and  decided  to  give  a 
smaller  portion.  But  this  time  the  field  produced 
only  in  proportion  to  the  amount  previously  given. 

Vexed  and  disappointed,  the  owner  decided  to  give 
even  less,  and  the  field  again  yielded  less.  And  each 
year  the  smaller  the  offering,  the  more  meager  became 
the  harvest  until  the  field  produced  but  a  hundred 
measures,  which,  in  happier  days,  was  but  a  tenth  of 
the  total  crop. 

The  neighbors  of  the  present  owner,  grieved  at  his 
niggardly  conduct,  one  day  appeared  at  his  home 
dressed  in  festive  array  as  though  invited  to  share  a 
joyful  occasion.  When  the  reluctant  host  saw  this 


Gratitude  113 

strange  procession,  he  was  overcome  with  rage  and 
cried,  "What!    You  come  to  mock  me!" 

"God  forbid!"  answered  they.  "We  come  to  wish 
you  joy  in  the  new  honor  that  has  been  bestowed  upon 
you.  We  know  that  your  field  has  yielded  the  tenth 
part  of  it  former  harvest.  This  is  as  it  should  be.  At 
one  time  you  were  the  owner  and  God  was  the  priest; 
now  God  is  the  owner  and  you  yourself  have  become 
the  priest." 


INDEBTEDNESS  TO  GOD 

The  giving  of  tithes  was  subject  to  certain  rules. 
For  example,  fruits  and  grains  were  exempt  from  tithes 
if  they  were  brought  into  the  city  by  certain  roads, 
but  not  so  if  other  roads  were  followed. 

It  was  the  custom  of  some  citizens  to  bring  their 
harvest  to  the  town  by  one  of  these  roads  so  as  to  evade 
the  prescribed  tithe.  A  certain  rabbi  one  day  met 
several  of  his  friends,  and  he  observed  that  they  were 
trying  to  evade  the  customary  tithe.  In  a  tone  of 
rebuke  he  said  to  them,  "My  friends,  how  different 
were  your  forefathers  who  endeavored  always  to  find 
a  way  to  fulfill  their  duties  to  God." 

In  their  discomfiture  the  men  made  no  response. 
Adopting  a  milder  tone  and  eyeing  the  baskets  ap- 
provingly, he  continued:  "Beautiful  fruits,  these!  Will 
you  give  me  a  basketful?" 


114 


Rabbinic  Wisdom 


"It  is  yours!"  cried  the  friends  heartily. 

With  stern  displeasure  the  rabbi  then  exclaimed, 
"You  refused  a  tithe  of  your  harvest  to  your  Heavenly 
Father  and  yet  are  willing  to  give  it  to  one  of  His 
creatures!" 


Loyalty  115 


LOYALTY 


Rabbi  Akiba  was  seized  and  thrown  into  prison 
at  the  same  time  that  Pappos  ben  Judah  suffered  a 
similar  fate. 

"What  has  brought  you  here?"  inquired  Akiba. 

"Hail  to  you,  Rabbi  Akiba,  who  suffer  for  the  sake 
of  the  Law;  woe  to  Pappos,  who  has  been  imprisoned 
for  idle  things,"  replied  his  companion. 

One  day  the  man  who  served  Akiba  with  water  was 
reprimanded  by  the  keeper  for  bringing  too  large  a 
quantity,  and  was  bidden  to  throw  half  of  it  away. 

"Give  me  water  to  wash  my  hands,"  said  the  rabbi. 

"There  is  scarcely  enough  to  drink,"  answered  the 
man,  "not  to  speak  of  washing  your  hands." 

But  Akiba  suffered  thirst  rather  than  disregard 
the  injunction  which  commanded  the  washing  of  hands. 

On  the  Day  of  Atonement,  he  was  brought  before 
the  tyrant  Rufus.  It  was  the  hour  for  reading  the 
Shema.  At  the  behest  of  the  tyrant,  the  rabbi  was 
beaten  unmercifully,  but  he  still  continued  to  read  the 
Shema. 

"Old  man,"  said  the  tormentors,  "you  are  either 
deaf  or  hardened  against  pain." 

"Neither  the  one  nor  the  other,"  was  the  reply. 
"Every  day  have  I  read  this  verse:  'Love  thy  God 


116 


Rabbinic  Wisdom 


with  all  thy  heart,  with  all  thy  soul,  and  with  all  thy 
might/  I  have  loved  Him  with  all  my  heart  and  with 
all  my  might,  but  never  before  this  hour  have  I  under- 
stood the  meaning  of  'with  all  thy  soul.'  Now,  indeed, 
am  I  given  the  opportunity  to  love  God  with  all  my 
soul." 


His  disciples  pleaded  with  him, 
will  this  torment  endure?" 


'Master,  how  long 


"I  have  always  pondered  over  the  words  'with  all 
my  soul',  and  at  last  I  am  permitted  to  give  my  life 
as  proof  of  my  faith  in  God,"  said  Rabbi  Akiba,  and, 
as  he  was  breathing  the  word  "echod",  his  soul  de- 
parted. 


Loyalty  117 

NO  COMPROMISE 

Although  the  Roman  rule,  in  its  persecution  of 
the  Jews,  forbade  them  to  practise  their  religious  duties, 
Rabbi  Akiba  boldly  called  public  assemblies,  over  which 
he  presided. 

Pappos  ben  Judah,  one  day,  finding  the  rabbi 
busying  himself  with  the  Law,  said  to  him,  "Are  you 
not  afraid  thus  to  defy  the  imperial  edict?" 

"Is  it  Pappos,  famed  for  his  learning,  who  speaks 
thus?  No,  they  are  the  words  of  a  fool,"  replied  Akiba. 
"Listen  to  this  story:  A  fox  went  to  the  shore  of  a  sea 
and  saw  how  the  fishes  hid  themselves  in  the  water. 
'Why  do  you  hide?'  he  asked  them.  'Because  of  the 
nets  and  hooks  with  which  man  tries  to  catch  us/  they 
answered.  'Come  up  on  dry  land/  he  suggested  to 
them,  'and  we  will  live  together/  'You  are  considered 
the  shrewdest  of  beasts/  said  they,  'but  you  are  really 
the  most  foolish  of  them,  for  if  we  are  overcome  by 
anxiety  in  our  own  element,  how  much  greater  would 
be  our  fear  upon  dry  land!' 

"So  it  is  with  us.  If  we  are  in  danger  while  occu- 
pied in  the  study  of  the  Law,  of  which  it  is  said  'It  is 
thy  life',  how  much  greater  the  peril  if  we  desist  there- 
from!" 


118  Rabbinic  Wisdom 

A  JEWISH  MARTYR 

Miriam,  the  widow  of  Rabbi  Joshua  Gamala,  was 
cast  into  prison  with  her  seven  sons.  The  emperor 
commanded  the  eldest  to  be  brought  into  his  presence 
and  demanded  that  he  bow  before  the  imperial  like- 
ness. 

"Never!"  exclaimed  the  young  man,  "for  it  is 
written,  'Thou  shalt  not  bow  down  to  them  nor  serve 
them/  " 

The  emperor  ordered  him  to  be  seized  and  executed. 

The  second  son  was  then  called  and  the  same  com- 
mand was  given  to  him,  but  he  proudly  declared, 
"My  brother  refused  to  disobey  the  divine  command 
and  I  do  likewise.  It  is  written,  'Thou  shalt  have  no 
other  gods  besides  Me/  " 

He,  too,  was  executed  at  the  emperor's  behest. 

The  third,  fourth,  fifth,  and  sixth  sons,  with  equal 
steadfastness  and  piety,  refused  to  bow  down  before 
the  emperor's  likeness,  and  each  went  to  his  doom. 

At  last  the  youngest  son  was  summoned.  He  re- 
fused, as  courageously  as  his  six  brothers,  to  disobey 
the  Law,  saying,  "It  is  written,  'Know  therefore  this 
day,  and  consider  it  in  thy  heart,  that  the  Lord  is  God 
in  heaven  above  and  upon  the  earth  beneath;  there  is 
none  else/  " 

"Thou  art  yet  too  young  to  die,"  said  the  emperor. 
"Bow  down  before  the  image  and  live." 

"Nay,"  returned  the  lad,  "we  know  that  the  Lord 
is  King  for  ever  and  ever,  and  that  the  heathen  has 
perished  from  the  land.  'Man  liveth  today  and  dieth 
tomorrow;  today  he  is  rich  and  tomorrow  poor,  but 
God  liveth  for  all  eternity/  " 


Loyalty  119 

"See,  thy  brothers  are  no  more,"  urged  the  em- 
peror. "I  will  cast  my  ring  upon  the  ground  before 
the  image.  Do  thou  stoop  and  recover  it  so  that  those 
assembled  may  think  that  thou  dost  obey  my  com- 
mand." 

"Woe  to  thee,  0  emperor,"  said  the  youth.  "Thou 
fearest  what  man  thinks,  and  should  I  not  fear  the 
King  of  Kings,  the  eternal  God?" 

"Is  there  an  eternal  God?"  questioned  the  emperor. 

"Woe  to  thee.  Is  the  earth  without  a  master? 
Thou  askest,  'Hath  thy  God  a  mouth?'  It  is  written 
of  thy  gods,  They  have  mouths,  but  they  speak  not/ 
Of  our  God  it  is  said,  'By  the  word  of  the  Lord  were 
the  heavens  made/  'Hath  thy  God  eyes?'  Of  thy 
gods  it  is  said,  'Eyes  have  they,  but  they  see  not/ 
But  of  our  God  it  is  said,  'The  eyes  of  the  Lord  are  over 
the  whole  earth/  'Hath  thy  God  ears?'  Of  thy  gods 
it  is  said,  'They  have  ears  but  they  hear  not/  Of  our 
God  it  is  written,  'The  Lord  hearkened  and  heard/ 
'Hath  thy  God  hands?'  Of  thy  gods  it  is  said,  'They 
have  hands,  but  they  feel  not/  Of  our  God  it  is  written, 
'Mine  hand  hath  laid  the  foundation  of  the  earth. 
'Hath  thy  God  a  nose?'  It  is  said  of  thy  Gods,  'Noses 
they  have,  but  they  smell  not/  Of  our  God  it  is  writ- 
ten, 'The  Lord  smelled  a  sweet  savour/  'Hath  thy 
God  feet?'  It  is  said  of  thy  gods,  'Feet  have  they,  but 
they  walk  not/  But  of  our  God  it  is  said,  'And  His 
feet  shall  stand  on  that  day  upon  the  Mount  of 
Olives!'" 

"If  thy  God  doth  possess  all  these  attributes," 
replied  the  emperor,  "why  doth  He  not  deliver  thee 
out  of  my  hands  as  he  delivered  Chananiah,  Mishael, 
and  Azariah  from  the  power  of  Nebuchadnezzar?" 


120 


Rabbinic  Wisdom 


'They  were  pious  men,"  repned  the  lad,  "and  King 
Nebuchadnezzar  was  worthy  of  having  a  miracle  per- 
formed in  his  reign.  But  thou  art  not  deserving  of 
such.  Even  if  thou  sparest  my  life,  there  are  others 
who  may  seek  it.  But  know  that,  in  the  days  to  come, 
God  will  lay  my  death  at  thy  door!" 

But  the  emperor  ordered  the  lad  to  be  led  to 
his  execution. 


MARTYRDOM  FOR  RELIGION'S  SAKE 

An  edict  had  gone  forth  from  Rome,  prohibiting, 
on  pain  of  death,  the  observance  of  Divine  worship 
on  the  part  of  the  Jews. 


Certain  sages,  fearing  that  disobedience  would  re- 
sult in  the  destruction  of  their  people,  advised  sub- 
mission to  the  tyrannical  decree. 

Among  such  advisors  was  Rabbi  Joseph  ben  Kisma, 
who,  because  of  his  submissiveness,  was  held  in  favor 
by  the  administration. 


Loyalty  121 

Rabbi  Joseph  fell  ill  and,  as  the  end  of  his  days  drew 
near,  he  was  visited  by  his  friend  Rabbi  Chananiah 
ben  Teradion,  who  despite  the  Roman  edict,  boldly 
pursued  his  calling  as  teacher  of  the  Law. 

Rabbi  Joseph  addressed  his  visitor  thus.  "My 
son,  do  you  not  realize  that  it  is  the  will  of  God  that 
this  government  have  dominion  over  us?  Is  it  not 
Rome  that  has  laid  waste  our  Holy  City,  destroyed 
our  Temple,  and  put  to  death  our  martyrs?  Why  do 
you  persist  in  holding  public  meetings  and  in  openly 
defying  the  authorities  by  teaching  the  Law?" 

Chananiah  replied,  "I  put  my  trust  in  the  Lord." 

"What  an  answer!  I  try  to  impress  upon  you  the 
terrible  dangers  that  threaten  you  and  you  talk  thus! 
I  fear  that  you  and  the  Book  of  the  Law  will  both  be 
cast  into  the  fire." 

But  Chananiah,  oblivious  of  earthly  matters  and 
with  his  whole  soul  directed  towards  Heaven,  eagerly 
asked  the  dying  man,  "Master,  what  do  you  think  will 
be  my  lot  in  the  future  world?" 

My  son,"  answered  ben  Kisma,  "before  I  judge,  I 
must  know  of  your  deeds." 

"My  deeds?  For  example,  one  day  a  sum  of  money 
for  charity  was  entrusted  to  me.  I  took  money  from 
my  own  purse  and  added  it  to  the  other.  It  has 
always  been  my  custom  to  give  away  all  but  that  which 
I  need  for  my  daily  sustenance." 

"O  my  son!"  exclaimed  Rabbi  Joseph,  greatly 
touched.  "If  such  be  your  mode  of  life,  may  my  por- 
tion be  as  yours  in  the  world  to  come!" 

Shortly  after,  Rabbi  Joseph  ben  Kisma  died. 


122  Rabbinic  Wisdom 

His  funeral  was  attended  by  many  of  the  foremost 
men  of  Rome  who  wished  to  do  honor  to  one  who  had 
shown  himself  obedient  to  the  imperial  edict. 

A  little  while  after  the  funeral,  the  Romans  came 
upon  an  assembly  which  was  being  addressed  by  Rabbi 
Chananiah,  who  was  holding  a  discourse  upon  the 
Book  of  the  Law. 

Enraged  at  his  open  defiance  of  their  authority, 
the  Romans  condemned  the  rabbi  to  be  burned.  The 
sacred  writings  were  wrapped  about  his  body  and  he 
was  consigned  to  the  flames.  Silent  under  the  inex- 
pressible torture,  the  martyr  calmly  met  his  death. 

In  her  unspeakable  despair,  his  daughter  cried, 
"Is  such  the  reward  of  your  virtue?" 

The  martyr  replied,  "The  pain  would  be  harder  to 
bear  if  the  flames  were  consuming  me  alone.  Do  you 
not  see  that  the  Holy  Book  also  is  doomed  to  ashes?" 

The  grief -stricken  pupils  of  Rabbi  Chananiah  were 
carried  away  by  his  marvelous  fortitude. 

"Master,  what  mysterious  vision  illumines  your 
countenance?" 

"My  children!  I  see  the  parchment  of  this  book 
consumed  to  ashes,  but  the  holy  words  fly  triumphant 
to  heaven!" 

With  these  words,  the  dying  martyr  breathed  his 
last. 


The  Oneness  of  God  123 


THE  ONENESS  OF  GOD 


THE  DESTROYER  OF  IDOLS  UNDAUNTED 

Terah,  the  father  of  Abraham,  was  a  dealer  in 
images.  One  day,  when  the  business  called  him  away, 
he  left  the  boy  in  charge  of  the  shop. 

To  a  customer  coming  in  to  purchase  an  idol, 
Abraham  said  politely,  "Wilt  thou  tell  me  how  old 
thou  art?" 

"Sixty  years,"  replied  the  man. 

The  boy,  with  flashing  eyes,  cried  out,  "How  blind 
thou  art!  A  man  of  sixty,  and  thou  wouldst  worship 
as  a  god  a  thing  made  in  a  day  by  the  hand  of  man!" 

The  man  reddened,  cast  down  his  eyes,  and  left 
without  another  word. 

Another  time,  a  woman  entered,  carrying  a  dish 
of  meal.  She  said  to  Abraham,  "Take  this  meal,  it 
is  an  offering  to  these  gods." 

As  soon  as  she  had  gone,  Abraham  seized  a  hammer 
and  with  it  broke  every  idol  in  the  shop  save  one,  in 
whose  hands  he  placed  the  implement. 

When  Terah  returned  and  saw  the  destruction,  he 
turned  wrathfully  to  his  son,  demanding  to  know  what 
had  caused  it. 

"My  father,"  replied  Abraham,  "hear  what  hath 
happened.  A  woman  came  with  a  dish  of  meal  for  a 
sacrifice.  I  placed  it  at  the  feet  of  the  idols.  Suddenly 
a  great  clamor  arose.  Each  of  the  idols  demanded  the 
sacrifice.  Amid  threats  and  angry  words,  the  largest 
of  the  images  seized  a  hammer  and  see  what  hath 
happened!" 


124  Rabbimc  Wisdom 

"Thou  darest  to  mock  me!"  interrupted  Terah. 
"Have  these  icjols  the  power  of  speech?" 

"Father,  thou  hast  spoken  truly!  How  then  canst 
thou  bow  down  and  worship  these  objects  which  have 
neither  speech  nor  hearing,  which  are  fashioned  by 
the  hand  of  man?" 

But  Terah  refused  to  be  convinced  and  delivered 
his  son  into  the  hands  of  the  idolatrous  king  Nimrod. 
Nimrod,  endeavoring  to  force  the  lad  to  accept  his 
own  mode  of  worship,  cried  in  threatening  tones,  "I 
command  thee  to  bow  down  and  worship  this  fire." 

"Sir,"  answered  the  lad,  "should  I  not  rather 
worship  water,  which  hath  the  power  of  extinguishing 
fire?" 

"Be  it  so;  worship  the  water." 

"Were  it  not  an  injustice  towards  the  clouds, 
which  feed  the  streams  and  the  sea?" 

"Then  worship  the  clouds." 

"Yet  what  is  the  power  of  clouds  when  compared 
to  that  of  the  wind,  which  scattereth  the  clouds  and 
driveth  them  away?" 

"Then  worship  the  wind." 

"Should  I  not  rather  worship  man,  who  con- 
trolleth  fire,  and  water,  and  wind?" 

"Thou  wicked  one!"  cried  Nimrod  in  fury,  "I  com- 
mand thee  to  worship  fire.  We  shall  see  whether  thy 
God  hath  power  to  rescue  thee!" 

The  vicious  Nimrod  bade  his  servants  cast  Abraham 
into  a  fiery  furnace,  but  he  was  rescued  by  the  will  of 
the  merciful  Father,  whom  alone  the  brave  lad  would 
worship  and  serve. 


The  Oneness  of  God  125 

ADONOY  ECHOD— THE  LORD  IS  ONE 

When  the  voice  of  God  resounded  from  sphere  to 
sphere,  from  firmament  to  firmament,  He  manifested 
Himself  to  the  eyes  of  His  believers.  The  seven  heavens 
opened  their  portals  and  revealed  the  one  God,  the 
Divine  Majesty  that  compassed  them  all. 

Then  the  Israelites,  enraptured,  cried,  "Father,  for 
us  there  is  nothing  but  Thy  glory;  Thou  alone  rulest 
in  the  heavens;  Thou  alone  rulest  upon  earth;  we 
shall  have  no  other  God  but  Thee.  Whenever  we  meet 
in  prayer,  we  will  bear  witness  to  Thy  greatness  and 
will  ever  declare  these  words:  'Hear,  O  Israel,  the 
Lord  our  God,  the  Lord  is  One!'  " 


WHY  JACOB  HAD  AN  EASY  DEATH 

When  Jacob  was  about  to  die  he  called  his  twelve 
sons  to  his  bedside  and  said,  "Hearken  to  the  God  of 
Israel,  your  father  in  heaven.  Is  there  in  your  hearts 
a  doubt  of  the  greatness  of  God?" 

Whereupon  they  answered  in  these  words,  "Hear, 
Israel,  our  father!  As  thou  didst  serve  the  Lord,  so 
will  we,  for  the  Eternal  our  God,  the  Eternal  is  One!" 

As  Jacob  heard  these  words,  he  whispered  them 
with  his  dying  lips  and  added,  "Praised  be  the  name 
of  His  glorious  kingdom  forever  and  ever." 

Since  that  time  the  Israelites  have  repeated  each 
morning  and  evening,  "Hear,  0  Israel,  the  Eternal 
our  God,  the  Eternal  is  One!" 


126  Rabbinic  Wisdom 


THERE  IS  NONE  LIKE  GOD 

The  rabbis  taught  that  all  God's  creations  were 
made  in  pairs:  heaven  and  earth,  sun  and  moon,  Adam 
and  Eve,  this  life  and  the  life  hereafter.  The  glory  of 
God,  however,  stands  alone:  "Hear  0  Israel,  the 
Eternal  our  God,  the  Eternal  is  One!" 


The  Presence  of  God  127 


THE  PRESENCE  OF  GOD 


God  said  to  Moses,  "Thou  wouldst  learn  my  name. 
I  am  named  for  my  deeds.  I  am  called  God  the 
Almighty,  Lord  of  Hosts,  Father,  and  Jehovah.  When 
I  judge  the  people,  I  am  Father;  when  I  wage  war 
against  evildoers,  I  am  Lord  of  Hosts;  when  I  judge 
sinners,  I  am  God,  the  Almighty;  when  I  take  com- 
passion upon  the  world,  I  am  called  Jehovah,  for  this 
name  means  merciful  and  gracious." 

According  to  Rabbi  Eliezer,  the  name  of  God  is 
used  hi  connection  with  good  only,  not  with  evil. 
"And  God  called  the  light  day,"  it  is  written,  "and  the 
darkness  He  called  night." 

It  is  believed  that  at  the  creation  God  foresaw  the 
work  of  the  righteous  and  of  the  sinners.  The  state- 
ment, "God  divided  the  light  from  the  darkness"  per- 
tains not  only  to  the  physical  world,  but  also  to  the 
good  and  evil  deeds  of  men. 


128  Rabbinic  Wisdom 

GOD  IS  EVERYWHERE 

A  Roman  emperor  addressed  the  following  remark 
to  Rabbi  Gamaliel:  "Your  teachings  are  inexplicable. 
According  to  your  statement,  the  Divine  Majesty  is 
present  wherever  ten  men  assemble  for  prayer.  There 
must  therefore,  in  truth,  be  many  such  divine  majes- 
ties in  order  to  be  manifested  in  the  great  number  of 
assemblies  throughout  the  world." 

The  rabbi,  without  replying,  called  one  of  the 
emperor's  body-servants  and  struck  him  lightly  upon 
the  forehead,  accompanying  the  act  with  a  look  of 
severe  rebuke. 

"Why  did  you  do  that?"  asked  the  royal  master, 
in  astonishment. 

"Do  you  not  observe,"  answered  the  rabbi,  "that 
the  sun  is  shining  upon  your  majesty's  countenance? 
Was  it  not  his  duty  to  deflect  the  rays  of  the  sun  from 
your  face?" 

"What  nonsense!  Deflect  the  sun's  rays?  Does 
not  the  sun  spread  her  rays  over  the  whole  earth?" 

"Yet  the  sun  is  but  a  feeble  light  compared  with 
the  ineffable  glory  of  the  Divine  Presence.  Can  you 
not  realize  that  the  Divine  Light  can  spread  through- 
out the  world  wherever  men  praise  the  name  of  God?" 


The  Presence  of  God  129 

WORDS  FALL  SHORT 

A  cantor,  in  place  of  chanting  the  usual  prayer, 
sang  an  original  hymn  of  praise,  consisting  of  an  in- 
terminable number  of  divine  attributes. 

The  hymn  began  with  the  words,  "0  holy  God, 
Thou  art  great,  mighty,  eternal,  all-powerful,  sublime, 
ineffable — "  and  continued  in  the  same  strain. 

Rabbi  Jochanan,  who  was  present  during  the 
chanting,  waited  patiently  until  the  hymn  was  ended. 
He  then  addressed  the  cantor  thus:  "My  friend,  hast 
thou  really  exhausted  the  praise  due  the  King  of 
Kings?  What  magnificent  courage! 

"We,  in  our  prayers,  hardly  dare  to  ascribe  to  God 
those  attributes  which  the  Holy  Scriptures  teach  us, 
lest,  in  our  ignorance,  we  use  such  terms  as  befit  not 
His  Divine  Majesty." 

"And  thou  wouldst  sing  His  praises  with  such  care- 
less glibness?  Dost  thou  think  to  praise  God  fitly  in 
so  unrestrained  a  manner?  If  an  earthly  king  is  ruler 
over  millions  of  subjects,  were  it  proper  to  address 
him  as  king  over  thousands?" 

"When  thou  speakest  of  God,  the  more  thou  wouldst 
try  to  exhaust  His  attributes,  the  farther  dost  thou 
remain  from  the  truth." 


130  Rabbinic  Wisdom 

FINITE  MAN  CAN  NOT  GRASP 
THE  INFINITE  GOD 

The  emperor,  half  in  earnest  and  half  in  jest,  said 
to  Rabban  Gamaliel,  "You  speak  with  such  confidence 
of  the  immeasurableness  of  your  God.  I  will  wager 
that  I  can  tell  you  where  He  is  at  the  present  moment 
and  what  He  is  doing." 

The  rabbi  appeared  preoccupied  and  heaved  a 
prodigious  sigh. 

"Why  do  you  sigh?"  inquired  the  emperor. 

"Alas!"  replied  the  rabbi.  "I  have  a  son  who  has 
gone  far  from  home.  A  temporary  disagreement 
caused  him  to  leave  me.  I  wonder  when  he  will  return 
to  me?" 

"How  should  I  know  whither  your  son  has  gone?" 

"Is  it  possible!  You  are  ignorant  of  the  things  in 
this  world  and  yet  would  compass  heavenly  matters?" 

Upon  another  occasion,  the  emperor  remarked, 
"You  say  that  the  stars  are  innumerable.  Surely  you 
are  jesting.  I  am  willing  to  wager  that  I  have  counted 
them  and  can  tell  you  their  number." 

"How  infinite  your  knowledge!"  exclaimed  Rabban 
Gamaliel.  "But  tell  me, — how  many  teeth  have  you?" 

The  emperor  hastily  inserted  a  finger  hi  his  mouth 
and  began  to  count  them. 

"Poor  mortal!"  said  the  rabbi,  laughingly.  "He 
does  not  even  know  the  number  of  teeth  in  his  mouth 
and  yet  would  have  me  think  he  has  counted  the  stars 
in  the  firmament!" 


The  Oneness  o/  God  131 

ROYALTY  ITS  OWN  HERALD 

Rabbi  Sheshet  was  blind.  One  day  a  great  multi- 
tude gathered  to  see  the  king,  who  was  about  to  pass, 
and  the  wise  rabbi  chanced  to  be  in  the  midst  of  the 
eager,  noisy  throng. 

A  Sadducee,  catching  sight  of  the  blind  one,  ex- 
claimed in  scornful  accents,  "Buckets  are  lowered  into 
a  well  to  draw  water,  but  who  could  use  a  fragment 
of  wood  for  that  purpose?"  By  those  contemptuous 
words  he  meant  to  indicate  that  the  coming  of  the 
king  would  mean  nothing  to  one  unable  to  witness  the 
royal  procession. 

The  rabbi,  overhearing  the  remark,  replied,  "Wait 
but  a  little  while  and  you  will  see  that  I,  who  am  blind, 
can  distinguish  more  than  you,  whose  sight  is  good." 

The  first  division  of  the  royal  train  approached  in 
the  midst  of  joyous  shouting. 

"Attention,  O  Rabbi,  it  is  the  king!"  cried  the 
Sadducee. 

"Impossible",  cried  the  blind  man,  "The  king  is 
not  yet  here." 

The  second  section  presently  appeared,  and  the 
tumult  grew  ever  greater. 

"Friend,  open  wide  your  eyes,  for  the  king  is  ap- 
proaching," cried  the  Sadducee  again. 

"Not  yet,"  repeated  the  rabbi.  "The  king  is  not 
yet  come." 

Soon  the  third  section  began  to  pass  and  a  reverent 
silence  manifested  itself.  The  blind  man  cried,  "It  is 
the  king!" 

Amazed  at  his  discernment,  the  Sadducee  ex- 
claimed, "How  did  you  know  that?" 


132  Rabbinic  Wisdom 

Said  the  rabbi:  "It  is  written,  'And  behold,  the 
Lord  passed  by,  and  a  great  and  strong  wind  rent  the 
mountains,  but  the  Lord  was  not  in  the  wind;  and 
after  the  wind  an  earthquake,  but  the  Lord  was  not 
in  the  earthquake;  and  after  the  earthquake  a  fire, 
but  the  Lord  was  not  in  the  fire;  and  after  the  fire  a 
still,  small  voice.'  For  only  then  did  God  appear.  I 
knew  that  a  king  of  flesh  and  blood  was  a  feeble  image 
of  the  King  of  Kings,  and  that  his  presence  would  be 
heralded  by  silent  homage." 

As  the  king  passed  by,  the  sage  uttered  a  blessing, 
"Praise  be  to  God  who  bestows  His  grace  and  mercy 
upon  mankind." 


SEEING  GOD 

Said  Emperor  Trajan  to  Rabbi  Joshua,  "I  would 
like  to  see  your  God." 

"Sir,"  replied  the  rabbi,  "mortal  eyes  can  not 
endure  the  sight  of  God's  ineffable  glory." 

"I  will  make  the  venture,"  returned  the  emperor. 

"Come  with  me,"  said  the  rabbi. 

It  was  an  excessively  warm  day  and,  since  it  was 
the  noon  hour,  the  sun  stood  high  in  the  heavens. 
The  rabbi  led  his  companion  to  an  open  field,  pointed 
to  the  sun,  and  said,  "Sir,  fix  your  gaze  upon  yonder 
sun." 

"Impossible!    The  light  dazzles  me." 

"And  yet  the  sun  is  only  one  of  the  innumerable 
servants  of  His  Divine  Majesty.  You  can  not  endure 
to  gaze  upon  it;  then  how  can  you  expect  to  behold 
the  glory  of  the  Creator?" 


God's  Lovingkindness  toward  Israel  133 

GOD'S  LOVINGKINDNESS 
TOWARD  ISRAEL 


EVERY  GENERATION  HAS  ITS 
POTENT  INFLUENCE 

"The  sun  also  ariseth,  and  the  sun  goeth  down" — Eccle- 
siastes  1:5. 

Before  the  life  of  one  great  man  is  at  an  end,  God 
causes  another  to  arise  and  fill  his  place.  On  the  day 
of  Rabbi  Akiba's  death,  Rabbi  Judah  Ha-Nasi  was 
born.  Before  the  sun  of  Moses'  life  had  set,  the  sun 
of  Joshua's  life  rose.  Instances  might  thus  be  multi- 
plied to  prove  that  in  every  age  the  work  of  good  men 
has  been  continuous. 

q    q 

BLESSING  IN  DISGUISE 

A  certain  king,  in  honor  of  his  son's  marriage,  had 
a  hall  in  his  palace  magnificently  decorated.  But  the 
king,  displeased  at  his  son's  conduct,  entered  the  hall, 
tore  down  the  hangings,  and  destroyed  the  decora- 
tions. The  prince's  steward  however,  carried  a  pipe 
and  played  upon  it. 

"How  canst  thou  make  merry  when  the  king  hath 
ruined  his  son's  wedding  preparations?"  asked  the 
courtiers. 

He  replied,  "I  rejoice  because  the  king  has  vented 
his  wrath  upon  the  hall  and  not  upon  his  son." 

Asaph  was  accosted  with  the  rebuke,  "God  hath 
destroyed  His  Temple  and  thou  canst  sit  here  and  sing!" 

"I  sing,"  replied  he,  "because  He  hath  vented  His 
wrath  upon  wood  and  stone,  and  not  upon  Israel." 


134  Rabbinic  Wisdom 

MAN  NEVER  FORSAKEN  BY  GOD 

Among  a  number  of  passengers  on  board  a  ship 
there  was  but  one  Jew.  All  the  others  were  heathens. 

As  they  landed  upon  an  island,  they  said  to  him, 
"Here  is  money;  take  it,  go  ashore,  and  buy  with  it 
what  thou  seest." 

"I  am  a  stranger  and  know  not  the  way,"  replied 
the  Jew. 

"Is  it  not  said,"  returned  the  heathens,  "that  thy 
God  is  ever  with  thee  and  watcheth  over  thee?" 


THE  MERIT  OF  THE  FATHERS 

"The  grass  withereth,  the  flower  fadeth;  but  the  word  of  our 
God  shall  stand  forever." — Isaiah  J>0:8. 

A  king  had  a  valued  friend  to  whom  he  said,  "Come 
with  me,  and  I  will  bestow  a  gift  upon  thee." 

The  friend  did  as  he  was  bidden,  but  he  died  before 
he  could  receive  the  gift. 

The  king  then  said  to  the  son  of  the  deceased, 
"Although  thy  father  is  no  more,  I  will  deliver  unto 
thee  that  which  I  promised  him.  Come  and  receive 
the  gift." 

The  king  is  the  King  of  Kings;  the  friend  is  Abra- 
ham, to  whom  God  said,  "Get  thee  out  of  thy  country, 
and  away  from  thy  kindred  and  from  thy  father's 
house.  Arise,  walk  through  the  land,  for  I  will  give 
it  unto  thee."  After  Abraham  died,  God  made  known 
to  Moses  His  intention  of  bestowing  the  Promised 
Land  upon  the  children  of  Israel. 


God's  Lovingkindness  toward  Israel  135 

GOD'S  PATERNAL  CARE  OF  ISRAEL 

When  the  Egyptian  phalanx,  in  pursuit  of  Israel, 
was  gaining  ground,  the  Angel  of  God  stood  between 
the  pursued  and  the  pursuer. 

If  a  father,  journeying  with  his  son  upon  a  lonely 
and  dangerous  road,  is  attacked  by  robbers,  he  thrusts 
his  child  behind  him  so  that  he  may  protect  the  lad 
with  his  own  person. 

If,  as  he  continues  his  journey,  a  wild  beast  pursues 
them,  he  hastily  pushes  the  boy  to  the  front  in  order 
to  shield  him  from  danger. 

If  the  sun  pours  its  hot  rays  down  upon  them,  the 
father  spreads  his  mantle  over  the  child's  head. 

If  hunger  assails  them,  he  spares  of  his  own  por- 
tion and  gives  a  double  share  to  the  child. 

If  thirst  parches  their  throats,  the  father  climbs 
the  steep  ascent  to  gather  a  few  drops  for  the  beloved 
one. 

When,  exhausted  by  the  weary  journey,  the  child 
is  unable  to  go  further,  the  father  lovingly  carries  him 
in  his  arms. 

With  such  care  and  loving  protection  did  God  lead 
Israel  through  the  desert. 


136  Rabbinic  Wisdom 

KING  DAVID  AND  THE  SPIDER 

There  is  nothing  in  the  world  which  does  not,  at 
times,  lend  itself  to  a  useful  purpose.  King  David 
was  one  day  musing  over  various  things  which  he 
thought  might  well  be  dispensed  with. 

"Of  what  use  is  the  spider?"  thought  he.  "It 
surely  serves  no  purpose  in  the  world.  It  spends  its 
days  spinning  a  web  that  is  both  useless  and  un- 
sightly." 

Then  his  thoughts  turned  to  the  afflictions  which 
are  visited  upon  human  beings.  "How  grievous  is  a 
mind  bereft  of  reason!  Why  does  God  visit  such  mis- 
fortunes upon  man?  I  know  that  He  is  all-wise  and 
ordains  everything  for  a  purpose,  but  what  good  was 
ever  done  by  insanity?" 

Not  long  after,  David  found  it  necessary  to  flee 
from  Saul.  He  was  captured  in  the  land  of  the  Phil- 
istines by  the  brothers  of  Goliath  and  brought  before 
the  king  of  Gath.  Had  the  enemy  known  that  their 
captive  was  the  valiant  David,  he  would  have  been 
instantly  put  to  death.  To  avert  this  danger,  David 
pretended  to  be  insane  and  acted  in  such  a  way  that 
the  Philistines,  believing  the  stranger  to  be  a  harm- 
less idiot,  permitted  him  to  go  in  safety. 

Upon  another  occasion,  David  hid  in  the  cave  of 
Adullam.  It  happened  that  after  he  had  sought  refuge 
there,  a  spider  spun  its  web  across  the  entrance  of  the 
cave.  His  pursuers  who  passed  that  way  were  about 
to  search  the  cave  when  they  noticed  the  spider's  web. 

"It  is  useless  to  search  here,"  said  they,  "for  no 
one  could  have  entered  without  destroying  this  web," 
and  they  continued  on  their  way. 


God's  Lovingkindness  toward  Israel  137 

Thus  David  discovered  that  his  life  had  been 
spared  by  means  of  the  very  things  which  he  had 
believed  were  without  reason  or  purpose. 


GOD'S  CHOSEN 

A  king  was  in  the  habit  of  instructing  his  body- 
servant  to  give  particular  care  to  a  certain  one  of  his 
many  royal  garments.  Not  a  day  passed  but  that  the 
king  inquired  whether  this  especial  robe  had  been 
carefully  brushed  and  folded. 

One  day  the  servant  could  not  refrain  from  saying, 
"0  king,  thou  hast  not  less  than  a  hundred  beautiful 
robes,  and  yet  thou  always  speakest  of  this  one." 

The  king  replied,  "No  other  garment  is  as  precious 
to  me  as  this  one,  for  it  was  this  garment  which  I  wore 
on  the  day  of  my  coronation." 

In  a  like  manner  did  Moses  say,  when  God  gave 
to  him  a  thousand  laws  for  Israel,  "0  God,  there  are 
hundreds  and  hundreds  of  nations,  and  yet  Thou 
speakest  only  of  Israel." 

And  God  answered,  "They  are  all  My  people,  but 
Israel  is  the  one  I  cherish  most,  for  it  was  the  first  to 
spread  My  truth  throughout  the  world." 


138  Rabbinic  Wisdom 

TIMES  AND  SEASONS  ARE  IN 
GOD'S  HANDS 

Rabbi  Akiba  and  his  pupils  were  in  the  habit  of 
assembling  every  morning  under  a  certain  fig  tree  in 
order  to  pursue  their  studies.  The  owner  of  the  tree 
came  each  morning,  even  earlier  than  they,  to  gather 
the  fruit. 


The  rabbi  said,  "Perhaps  our  presence  here  is  dis- 
pleasing him.  Let  us  go  elsewhere." 

The  rabbi  and  his  pupils  therefore  went  to  a  dif- 
ferent place,  but  the  owner  came  to  them  and  said, 
"Why  did  you  leave?  I  felt  honored  by  your  presence 
and  now  you  have  deprived  me  of  that  pleasure/' 

They  answered,  "We  feared  you  might  suspect  us 
of  taking  the  fruit  of  your  fig  tree." 

Yielding  to  his  persuasion,  however,  they  returned 
to  the  former  place.  Thereafter  the  owner  rose  early 
as  before  and  came  to  the  scene  of  their  studies,  but 
did  not  disturb  the  fruit.  As  the  sun  poured  down 
upon  the  tree,  the  figs  became  worm  eaten. 

"Truly,"  said  the  rabbi  to  his  disciples,  "the  man 
knows  best  when  the  fruit  should  be  plucked.  Even 
so  God  knows  when  the  time  has  come  to  take  His 
chosen  ones  unto  Himself." 


God's  Lovingkindness  toward  Israel  139 

ISRAEL,  THE  WORLD'S  REDEEMER 

A  certain  king  had  upon  his  estate  a  fine  garden  in 
which  grew  rows  of  fig  trees,  vines,  pomegranate  trees, 
and  apple  trees,  all  of  which  were  placed  under  the 
care  of  a  gardener. 

After  a  time  the  king  came  to  visit  the  garden  to 
see  if  it  were  well  cared  for,  and  behold!  he  found  it 
overrun  with  weeds  and  briers.  He  sent  for  a  work- 
man and  had  the  weeds  removed.  Among  the  briers 
the  king  had  discovered  a  beautiful  rose,  whose  deli- 
cate fragrance  he  enjoyed.  "On  account  of  this  lovely 
rose,"  said  the  king,  "the  whole  garden  shall  be  re- 
deemed." 

The  whole  world  was  created  on  account  of  the 
Torah.  When  God  found  that  evil  filled  the  earth 
after  six  and  twenty  generations  had  inhabited  it,  He 
had  the  evildoers  removed  by  a  flood. 

But  He  had  discovered  a  lovely  rose  among  the 
briers,  and  that  rose  was  Israel.  He  saved  the  worthy 
flower  and  rejoiced  when  the  Ten  Commandments  were 
joyously  accepted  by  the  children  of  Israel  as  they 
said,  "All  which  the  Lord  hath  said  will  we  do." 

God  then  said,  "For  the  sake  of  this  rose  shall  the 
garden  be  redeemed  for  the  service  of  the  Law,  and 
for  Israel's  sake  shall  the  world  be  saved." 


140  Rabbinic  Wisdom 

ISRAEL  COMPARED  WITH  THE  DOVE 

"Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers; 
the  snare  is  broken,  and  we  are  escaped." — Psalms  12^:7. 

A  dove  was  sleeping  peacefully  in  her  nest.  A 
venomous  serpent  saw  her  and  crept  toward  her. 

She  flew  to  another  place  and  built  another  nest. 
There  a  fire  broke  out  and  consumed  the  serpent  which 
had  followed  her  to  the  second  nest. 

The  dove  again  flew  away  and  settled  upon  a  roof. 

Now  that  the  serpent  was  dead  and  the  nest  de- 
stroyed, the  dove  was  asked,  "How  long  wilt  thou  fly 
from  place  to  place?" 

At  last  she  found  an  abiding  place  where  she  re- 
mained in  safety. 

The  Israelites  in  Egypt  had  a  similar  experience. 
Pharaoh,  the  serpent,  sought  to  destroy  them.  They 
fled  before  him. 

When  Israel  had  departed,  the  Egyptians  pursued 
them  and  were  consumed  as  by  a  fire. 

From  place  to  place  the  children  of  Israel  wandered 
until  at  last,  in  the  Promised  Land,  they  found  an 
abiding  place. 


God's  Lomngkindness  toward  Israel  141 

THE  REWARD  OF  MERIT 

There  was  once  a  king  who  wished  to  bequeath  a 
part  of  his  dominion  to  his  son.  But  he  thought,  "He 
is  yet  too  young  to  undertake  his  duties  wisely.  I  will 
wait  until  he  is  older  and  more  experienced.  Then  he 
will  be  able  to  rule  with  discretion." 

Thus  God  caused  the  children  of  Israel  to  dwell 
forty  years  in  the  wilderness  before  He  permitted  them 
to  enter  the  Promised  Land. 

He  wanted  them  to  be  taught  the  meaning  of  the 
Laws  He  had  given  to  Moses,  their  duties  to  their 
fellow  men,  and  their  obligations  to  the  poor  and  to 
the  stranger. 

Therefore  our  forefathers  were  given  a  present  of 
the  Torah  first  so  that  by  diligently  learning  its  pre- 
cepts, they  might  deserve  the  land  of  their  heart's 
desire. 


142  Rabbinic  Wisdom 

THE  SIGNIFICANCE  OF  ISRAEL'S 
SURVIVAL 

A  quarrel  arose  among  the  straw,  the  stalk,  and 
the  chaff,  each  maintaining  that  for  its  sake  the  field 
had  been  sown.  Finally  the  wheat  said,  "Wait  until 


you  are  brought  to  the  threshing  floor  and  you  shall 
see  on  whose  account  the  field  was  sown." 

It  came  to  pass  as  the  wheat  had  said.  The  master 
prepared  for  the  threshing.  The  chaff  was  blown  away 
by  the  wind.  The  master  threw  the  straw  upon  the 
ground  and  burned  the  stalk.  But  he  carefully  pre- 
served the  wheat,  and  all  who  saw  it  admired  the  per- 
fect grains. 

Thus  it  is  with  the  nations  of  the  earth.  Each  one 
thought,  "I  am  of  paramount  importance;  on  my 
account  was  the  world  created."  Then  said  Israel, 
"Wait  until  the  appointed  day  and  we  shall  see  on 
whose  account  the  world  was  created.  As  the  Prophet 
Isaiah  has  said,  'Thou  shalt  rejoice  in  the  Lord,  in  the 
Holy  One  of  Israel/  " 


God's  Lovingkindness  toward  Israel  143 

LIKE  TO  LIKE 

Of  the  advisers  of  Haman — there  were  three  hun- 
dred and  sixty-five,  as  many  as  the  days  in  a  solar 
year — his  wife  Zeresh  was  the  shrewdest.  She  said  to 
him,  "The  man  thou  wouldst  destroy,  this  Mordecai 
the  Jew,  thou  canst  overcome  by  strategy  alone.  If 
thou  castest  him  into  an  oven,  he  may  be  rescued,  as 
were  Chananiah  and  his  companions.  If  thou  throw- 
est  him  to  the  lions,  he  may  be  saved,  as  was  Daniel. 
If  thou  hast  him  confined  in  a  dungeon,  he  may  be 
freed,  as  was  Joseph.  If  thou  banishest  him  to  the 
desert,  he  will  emerge  triumphant,  as  did  his  fore- 
fathers. If  thou  puttest  out  his  eyes,  he  may  cause 
the  death  of  others,  as  did  Samson  the  Philistine. 
Therefore  crucify  him,  for  not  one  of  his  race  hath  as 
yet  suffered  death  in  this  way." 

Haman  was  pleased  with  this  advice,  and  had  a 
gallows  made. 

When  the  trees  were  asked  which  would  furnish 
wood  for  the  gallows,  the  fig  tree  said,  "Shall  I  give 
of  my  wood  when  the  Israelites  offer  their  first  fruits 
of  me?" 

The  pomegranate  said,  "Shall  I  give  of  my  wood 
when  the  Israelites  are  compared  to  me?" 

The  ethrog  cried,  "How  can  I  give  of  my  wood 
when  the  Israelites  use  me  in  the  Feast  of  Taber- 
nacles?" 

The  acacia  and  fir-tree  said,  "Shall  we  lend  our- 
selves for  such  a  purpose  when  the  tabernacle  and 
Temple  were  built  of  our  wood?" 

Each  tree  raised  a  similar  objection.  Finally  the 
thorn  bush  was  asked  whether  it  would  be  willing  to 


144  Rabbinic  Wisdom 

give  some  of  its  wood  for  the  making  of  the  gallows, 
and  it  replied,  "I  will  indeed  offer  myself  as  a  gallows, 
since  it  shall  come  to  pass  that  the  wicked  Haman 
will  be  hanged  thereon.  My  name  is  thorn  and  he, 
too,  is  a  thorn  unto  Israel.  It  is  fitting  that  one  thorn 
should  hang  upon  the  other." 

Thus  it  was  that  the  gallows  intended  for  Mordecai, 
and  upon  which  the  ruthless  Haman  was  hanged,  was 
made  of  the  wood  of  the  thorn-bush. 


GOD  AND  MAN 

"And  it  repented  the  Lord  that  He  had  made  man  on  the  earth, 
and  it  grieved  Him  at  His  heart." — Genesis  6:6. 

A  heathen  inquired  of  Rabbi  Joshua  ben  Karcha, 
"Didst  thou  not  say  that  God  could  foresee  the  future?" 

"Certainly,"  said  the  rabbi. 

"Then  why  is  it  written,  'It  grieved  Him  at  His 
heart?' " 

"Hast  thou  a  son?" 

"Yes." 

"What  feelings  stirred  thy  heart  when  he  was 
born?" 

"I  rejoiced." 

"And  yet  thou  knowest  that  the  day  will  come 
when  he  will  die.  In  the  hour  of  joy,  one  rejoices,  and 
in  the  hour  of  death,  one  mourns.  Thus  it  is  with  the 
Eternal,"  said  the  rabbi.  "It  is  said  that  God  mourned 
seven  days  over  the  wickedness  of  the  earth  before  He 
sent  the  flood  to  destroy  it.  'And  it  grieved  Him  at 
His  heart/  " 


God's  Lovingkindness  toward  Israel  145 

THE  SURVIVAL  OF  ISRAEL 

The  Israelites  have  been  compared  to  a  rock  and 
the  idolatrous  nations  of  the  world  to  a  potter's  vessel. 
If  the  rock  fall  upon  the  earthen  vessel,  woe  to  the 
vessel,  and  if  the  earthen  vessel  fall  upon  the  rock, 
woe  to  the  vessel. 

Haman  the  wicked  sought  to  destroy  all  the  Jews 
in  the  kingdom  of  Ahasuerus.  He  is  compared  to  a 
bird  that  built  its  nest  upon  the  shore  of  the  sea,  where 
it  was  in  danger  of  being  swept  away  by  the  billows. 

"I  will  not  leave  this  place,"  said  the  bird,  "until 
the  sea  has  become  dry  land  and  the  land  has  been 
transformed  into  the  sea." 

He  then  took  some  water  in  his  bill  and  dropped 
it  upon  the  land  and  he  took  grains  of  sand  and  dropped 
them  into  the  sea. 

Another  bird  which  was  watching  the  proceedings 
exclaimed,  "O  thou  unhappy  one,  what  will  be  thy 
end!" 

Thus  God  spoke  to  Haman,  "Thou  fool!  Dost 
thou  think  thou  canst  destroy  the  people  I  have 
spared?  As  thou  livest,  thy  life  shall  be  forfeited.  They 
shall  be  saved  and  thou  shalt  die." 


146  Rabbinic  Wisdom 

GOD  IS  LOVE 

When  Jacob  went  to  his  father  to  receive  his  bless- 
ing, deceit  was  in  his  heart  and  a  lie  upon  his  lips. 
And  yet,  despite  his  sin,  God  forgave  him  and  blessed 
him. 

When  the  subjects  of  a  king  rebel  against  him, 
they  are  guilty  of  treason  and  merit  death.  Yet  when 
our  forefathers  fashioned  the  golden  calf  and  declared, 
"These  be  thy  gods,  O  Israel,"  God  did  not  forsake 
them.  In  his  manifold  mercy  He  prepared  a  pillar  of 
cloud  to  lead  them  in  the  wilderness  by  day  and  a 
pillar  of  fire  by  night,  that  they  might  know  where  to 
go.  He  gave  them  manna  and  brought  forth  water 
for  their  thirst.  And  since  God  withheld  His  curse 
even  when  sinners  deserved  it,  and  showered  blessings 
upon  them,  let  not  man  presume  to  curse  his  brother. 


q  q 


GOD'S  WAYS  NOT  MAN'S  WAYS 

Abel  was  oppressed  by  Cain,  but  God  was  with 
him.  Noah  was  reviled  by  his  contemporaries,  yet  he 
was  saved  when  they  were  destroyed.  Abraham  was 
sentenced  to  death  by  Nimrod,  but  God  was  with 
him.  Jacob  was  hated  by  Esau,  but  God  befriended 
him.  Joseph  was  ill-treated  by  his  brothers,  but  he 
was  raised  to  dignity  and  power.  Moses  was  the  object 
of  Pharaoh's  wrath,  but  he  became  the  greatest  of 
God's  prophets.  David  was  the  mark  of  Saul's  hatred, 
and  yet  he  became  king.  The  Israelites  were  op- 
pressed among  the  nations,  but  they  became  the 
chosen  people. 


God's  Lovingkindness  toward  Israel  147 

IN  UNION  THERE  IS  STRENGTH 

When  Jacob  tarried  all  night  at  Mount  Moriah, 
he  took  twelve  of  the  stones  of  the  altar  whereon  his 
father  Isaac  had  been  bound  and  set  them  up  as  a 
pillow  in  that  place,  to  indicate  that  twelve  tribes 
were  destined  to  arise  from  him.  And  all  twelve 
stones  became  one,  to  indicate  that  all  the  tribes  were 
destined  to  become  one  people. 


ISRAEL'S  BEST  GUARANTEE 

Before  the  Israelites  were  entrusted  with  the  Law 
God  demanded  that  they  offer  a  pledge  to  ensure  their 
faithful  observance  of  its  practices. 

"Our  fathers  shall  be  our  pledge,"  said  Israel. 

"They  will  not  suffice,"  God  answered.  "Your 
fathers  are  not  without  blemish.  Abraham  asked  for 
a  proof  of  My  promise  in  that  he  petitioned  for  the 
Promised  Land  for  his  descendants.  Jacob  was  wanting 
in  filial  love." 

"Let  our  prophets  be  our  pledge,"  said  Israel. 

"Nor  will  the  prophets  suffice,"  answered  God, 
"for  the  prophets,  too,  failed  Me  in  that  they  proph- 
esied in  the  name  of  Baal." 

"Let  our  children  be  our  pledge,"  said  Israel. 

"They  will  be  acceptable  to  Me,"  answered  God, 
"for  the  prayer  of  an  innocent  child  is  My  delight." 


148  Rabbinic  Wisdom 

PEACE 

Beloved  is  peace,  for  God  established  it  in  the 
heavens.  "He  maketh  peace  in  His  high  places. — " 
Jcb  25:2. 

Beloved  is  peace,  for  God  granted  it  throughout 
the  earth.  "Peace,  peace,  to  him  that  is  far  off  and  to 
him  that  is  near." — Isaiah  57:19. 

Beloved  is  peace,  for  God  denied  it  to  evildoers. 
"There  is  no  peace,  saith  the  Lord,  to  the  wicked." 
— Isaiah  48:22. 

Great  is  peace,  for  God  announced  salvation  to  the 
Israelites  through  its  power.  "How  beautiful  upon  the 
mountains  are  the  feet  of  him  that  bringeth  good  tid- 
ings, that  publisheth  peace!" 

The  Shema,  the  daily  prayer,  the  priestly  blessing, 
all  end  with  words  of  peace.  When  God  blessed  the 
Israelites,  He  found  no  benediction  so  comprehensive 
as  the  one  that  would  vouchsafe  peace.  "The  Lord 
will  give  strength  unto  His  people;  the  Lord  will  bless 
His  people  with  peace." — Psalms  29:11. 


Israel  and  the  Law 


149 


ISRAEL  AND  THE  LAW 


THE  WRITTEN  AND  THE  ORAL  LAW 

When  God  appeared  before  Moses  on  Mt.  Sinai  to 
impart  the  Law  to  Israel,  He  revealed  to  him  the 

Mishna,  the  Talmud,  and 
the  Haggadah  in  addition 
to  the  Torah. 

Moses  asked,  "Shall  I 
not  write  down  all  which 
Thou  hast  revealed  to  me?" 
God  answered:  "No,  I 
will  not  give  them  the  com- 
plete Law  now,  for  I  know 
that  the  nations  of  the  earth 
will  one  day  overpower  them 
and  take  the  Law  away  from 
them  and  that  they  will  be 
the  despised  among  the 
nations.  The  command- 
ments will  I  give  them  in 
the  form  of  the  Written  Law,  but  the  Mishna,  the 
Talmud,  and  the  Haggadah  shall  be  the  Oral  Law,  so 
that,  when  the  nations  gain  dominion  over  them,  their 
knowledge  will  distinguish  them  from  the  rest  of 
mankind." 


150  Rabbinic  Wisdom 

WE  WILL  DO  AND  WE  WILL  HEARKEN 

A  king  said  to  his  servants:  "Here  are  two  costly 
cups  made  of  finely  wrought  gold.  Guard  them  well 
and  see  that  no  harm  befalls  them." 

It  happened  that,  as  one  of  the  servants  was  carry- 
ing the  cups  to  a  place  of  safety,  a  calf  near  the  palace 
gate  ran  against  him.  One  of  the  cups  was  thrown  to  the 
ground  and  broken.  Trembling  with  fear,  the  servant 
approached  the  king  and  confessed  what  had  occurred. 

"Let  that  be  a  lesson  to  you,"  said  the  king,  "Take 
care  of  the  other  cup." 

In  like  manner  God  said  to  the  Israelites,  "Two 
cups  I  offered  you  upon  Mt.  Sinai,  and  you  drank 
thereof.  One  was,  'We  will  do*  and  the  other,  'We  will 
hearken'.  The  one  cup,  'We  will  do/  you  have  broken, 
in  that  you  have  worshipped  a  golden  calf.  Now  take 
heed  not  to  destroy  the  second  cup,  'We  will  hearken'." 


NOBLESSE  OBLIGE 

Rabbi  Simeon  ben  Chalafta  said,  "He  who  studies 
the  Law  and  observes  not  its  ordinances  is  liable  to 
greater  punishment  than  he  who  has  learned  nothing." 

In  the  garden  of  a  king  a  vine-dresser  planted  some 
trees  and  cut  others  down.  Another  vine-dresser 
planted  none,  neither  did  he  hew  any  down.  Which 
of  the  two  merited  the  long's  wrath?  He  who  planted 
and  cut  down. 

So,  too,  he  who  has  learned  the  commandments 

wset  forth  in  the  Torah  and  obeys  them  not  is  more 

culpable  than  he  who  is  ignorant  of  them.    "Let  favor 

be  shown  to  the  wicked,  yet  will  he  not  learn  right- 

eousness." —  Isaiah  26:10. 


Israel  and  the  Law 


ISRAEL,  THE  LIGHT  OF  THE  WORLD 


151 


Israel  is  compared  to  an  olive  tree,  for,  as  the  oil 
of  that  tree  gives  forth  light,  so  is  Israel  a  light  to  the 
world. 

The  teachings  of  the  Torah  are  a  light  to  those  who 
study  them,  for  it  is  written,  "Thy  word  is  a  lamp," 


and  again,  "The  spirit  of  man  is  the  candle  of  the 
Lord." 

But  he  who  knows  not  the  commandments  is  like 
one  who  walks  in  the  darkness  and  falls  for  want  of 
support.  "The  way  of  the  wicked  is  as  darkness,  they 
know  not  on  what  they  stumble." 


152 


Rabbinic  Wisdom 


A  man  of  wealth  once  sent  to  a  rabbi  a  diamond 
of  great  price  with  the  message,  "I  pray  you  send  me 
in  return  something  of  equal  value." 

The  rabbi  sent  him  a  Mezuzah  in  accordance  with 
his  request. 


The  rich  man's  servant  returned  to  the  rabbi,  say- 
ing hi  the  name  of  his  master,  "I  gave  you  a  gem  of 
untold  value  and  you  presented  me  with  that  which 
can  be  bought  for  a  mere  trifle." 

The  rabbi  gave  the  following  reply:  "Your  treas- 
ure can  not  be  compared  to  mine,  for  your  gift  is  some- 
thing I  must  watch  constantly  lest  it  be  stolen,  whereas 
I  gave  to  you  that  which  unceasingly  watches  over 
you.  For  it  has  been  said,  'When  thou  walkest,  it 
shall  lead  thee/  for  the  Law  guides  through  life;  'when 
thou  sleepest,  it  shall  keep  thee/  which  means  in  the 
hour  of  death;  'and  when  thou  wakest,  it  shall  talk 
with  thee/  for  the  Law  guides  us  even  in  the  life  to 
come." 


Israel  and  the  Law  163 

THE  CHOSEN  PEOPLE  ALSO  THE 
CHOOSING  PEOPLE 

Our  sages  taught  that  the  Creator,  before  giving 
the  Torah  to  our  forefathers,  offered  it  to  every  other 
nation  so  that  none  might  say,  "If  the  God  of  All  had 
wished  to  bestow  the  Law  upon  us,  we  should  have 
accepted  it." 

He  appeared  to  the  children  of  Esau  and  asked, 
"Will  ye  accept  the  Torah?" 

They  answered,  asking  in  turn,  "What  does  it 
contain?" 

"Thou  shalt  not  kill." 

Then  they  said,  "Wilt  thou  withdraw  from  us  the 
blessing  of  our  forefather  Isaac,  who  declared,  'By  thy 
sword  shalt  thou  live?'  We  will  not  accept  the  Torah." 

Then  He  asked  the  children  of  Ishmael,  "Will  ye 
accept  the  Torah?" 

"What  does  it  contain?" 

"Thou  shalt  not  steal." 

They  replied,  "Wilt  thou  withdraw  from  us  the 
blessing  of  our  forefather  Isaac?  For  it  is  written, 
'His  hand  will  be  against  every  man,  and  every  man's 
hand  against  him.'  We  can  not  accept  the  Torah." 

To  every  people  on  the  earth  did  the  Creator  offer 
the  Divine  Law,  but  none  would  accept  it.  At  last 
He  appeared  unto  Israel.  They  alone  declared,  "All 
that  the  Lord  hath  said  will  we  do." 

When  the  solemn  promise  was  pronounced,  myriads 
of  angels  came  earthward  and  gave  each  Israelite  two 
crowns,  one  inscribed  with  the  words,  "We  will 
hearken,"  the  other  with  the  words,  "We  will  obey." 
Accordingly  the  children  of  Israel  accepted  their 
glorious  heritage  with  joyous  hearts. 


154 


Rabbinic  Wisdom 


The  Prophet  Elijah  related  the  following  story: 
"In  my  wanderings  I  talked  at  length  with  a  certain 
man  who  had  zealously  studied  the  Written  Law,  but 
was  not  concerned  with  the  Oral  Law.  He  said  to  me, 
The  Holy  Word  was  delivered  upon  Sinai  and  I 
accept  it,  but  the  Oral  Law  was  certainly  not  pro- 
claimed from  Sinai'. 

"  My  son,"  I  answered  him,  "there  was  once  a  good 
man  who  had  two  dear  friends  whom  he  loved  with 
equal  tenderness.  One  day,  as  he  was  about  to  depart 
on  a  short  journey,  he  bade  farewell  to  his  friends  and 
gave  each  as  a  parting  gift  a  measure  of  grain  and  a 
bundle  of  wool. 

"  The  one  friend  ground  his  grain  into  flour  and 
baked  several  loaves  of  bread.  He  had  the  wool  spun 

into  yarn  and  then 
woven  into  a  fine  table 
covering.  The  other 
friend  allowed  his  gift 
to  remain  untouched. 
"When  the  trav- 
eler returned,  he  in- 
quired what  had  been 
done  with  the  offer- 
ings. The  one  friend 
invited  him  to  partake 
of  a  meal.  His  humble 
board  was  spread  with 
the  cloth  woven  from  the  wool  that  had  been  given  him. 
The  bread  served  was  that  made  of  the  grain.  The 


Israel  and  the  Law 


155 


donor  praised  the  wisdom  and  forethought  of  the  one 
and  rebuked  the  other. 

"It  was  truly  both  the  Written  and  the  Oral  Law 
that  were  given  on  Mt.  Sinai.  The  former  is  the  grain 
and  the  wool,  the  latter  is  the  finished  product,  the 
bread  which  was  made  of  the  grain  and  the  cloth  which 
was  made  of  the  wool." 


THE  LAW  AND  THE  PARABLES 

Rabbi  Chanina  compared  Solomon  to  a  deep  spring 
of  clear  and  sparkling  water  which  no  one  was  able  to 


drink  because  the  water  was  beyond  reach.  Then 
came  one  who,  by  means  of  a  rope,  lowered  a  pail  into 
the  spring,  filled  it,  and  drank.  Following  his  example, 
others  were  able  to  obtain  the  water  and  drink  refresh- 
ing draughts. 

A  person  who  lost  a  valuable  pearl  found  it  by  means 
of  a  candle  which  he  bought  for  a  trifling  sum. 

The  rabbis  say,  "Let  man  not  disparage  the  use 
of  parables,  for  through  them  did  Solomon  expound 
the  Law." 


156  Rabbinic  Wisdom 

THE  LAW  AND  IMMORTALITY 

"He  that  forsaketh  reproof  erreth." — Proverbs  10:17. 

Rabbi  Alexander  said  that  he  who  has  learned  the 
Torah  and  obeys  not  its  injunctions  is  like  one  who 
goes  astray  from  the  right  path  and  denies  his  God. 
And  he  who  obeys  not  the  Law  in  this  world  will  not 
be  permitted  to  partake  of  the  glories  of  the  world  to 
come. 


THE  WAY  THROUGH  A  LABYRINTH 

Before  the  time  of  Solomon,  the  wisdom  of  the 
Torah  was  beyond  man's  comprehension.  Through 
his  analogies  and  proverbs,  the  meaning  of  the  Law 
was  made  clear. 

A  certain  palace  had  many  portals  and  numerous 
apartments,  but  none  could  find  his  way  among  the 
labyrinthine  passages.  One  man,  wiser  than  the  rest, 
conceived  the  plan  of  fastening  a  cord  to  the  entrance 
gate.  Unwinding  it  as  he  walked,  he  was  able  to 
penetrate  into  every  part  of  the  palace  and  on  his  way 
out  followed  the  cord  and  thus  found  his  way  to  the 
gate  without  difficulty. 

Thus  did  Solomon  make  clear  the  meaning  of  the 
Torah  in  Proverbs,  Ecclesiastes,  and  the  Song  of 
Songs. 


Israel  and  the  Law  157 

THE  TORAH  COMPARED  TO  WATER 

The  words  of  the  Torah  are  compared  to  water: 
as  the  waters  surround  the  whole  earth,  so  does  the 
word  of  God  reach  from  one  end  of  the  world  to  the 
other.  As  water  sustains  the  life  of  man,  so  the  Torah 
gives  life  to  the  world.  As  the  water  comes  from  above, 
so,  too,  was  the  Torah  given  from  on  high.  As  water 
cleanses,  so  the  Torah  cleanses  the  soul  of  man.  As 
water  falls  in  drops  and,  in  the  course  of  time,  forms 
a  mighty  stream,  so  the  Torah,  though  but  a  small 
portion  be  acquired  at  a  time,  becomes  a  spring  of 
learning  as  time  goes  on.  As  water  is  a  grateful  draught 
to  him  who  is  thirsty,  so  is  the  Torah  pleasant  to  him 
who  searches  for  its  treasures.  As  water  seeks  the 
lowest  level,  so  does  the  Torah  find  an  abiding  place 
in  the  heart  of  the  humble.  As  one  who  is  unable  to 
swim  finds  his  death  in  the  water,  so  does  he  who 
profits  not  by  the  teachings  of  the  Law  merit  death. 


THE  LIGHT  TO  THE  TORAH 

Rabbi  Pinchas  ben  Jair  said,  "If  thou  searchest 
the  Law  as  for  hidden  treasures,  God  will  show  thee 
the  way.  If  thou  losest  something  of  value  in  thy 
house,  thou  wilt  light  many  lamps  and  candles  until 
thou  findest  the  lost  treasure.  If  thou  art  willing  to 
do  this  for  that  which  is  but  of  transitory  worth,  with 
how  much  greater  zeal  shouldst  thou  seek  the  words 
of  the  Torah,  which  reveal  the  treasures  not  only  of 
this  world,  but  also  of  the  life  to  come." 


158  Rabbinic  Wisdom 


ISRAEL  AND  THE  NATIONS 


A  REMARKABLE  CONVERSION 

A  certain  heathen  was  eager  to  adopt  the  Jewish 
religion,  but  he  feared  to  incur  the  displeasure  of  his 
rich  uncle.  One  day  he  went  to  his  uncle  to  bid  him 
farewell  before  departing  on  a  journey  with  the  inten- 
tion of  becoming  a  merchant. 

"Why  do  you  wish  to  become  a  merchant?"  asked 
the  older  man.  "If  you  want  money,  I  will  provide 
you  with  sufficient  for  all  your  needs." 

"Sir,"  replied  the  nephew,  "I  wish  to  enter  a  trade, 
not  so  much  for  the  purpose  of  gaining  wealth,  as  to 
learn  to  know  my  fellow  men.  I  beg  your  advice  in 
the  matter." 

"If  such  be  your  wish,  go  your  way.  I  will  offer 
you  the  best  possible  advice:  observe  what  merchan- 
dise is  considered  of  least  value  and  then  invest  in  it, 
for  it  will  advance  in  price  some  day." 

The  nephew  departed  and  joined  his  Jewish  friends. 
He  studied  the  Law  with  them  and  accepted  its  doc- 
trines. 

After  a  time,  the  young  man  returned  to  the  home 
of  his  uncle.  The  uncle,  noticing  that  his  nephew 
seemed  somewhat  embarrassed,  inquired  whether  he 
had  suffered  any  losses  in  his  business.  The  young 
man,  after  considerable  hesitation,  confessed  that  he 
had  adopted  Judaism. 

"Miserable  wretch!    How  dared  you?" 

"Sir,  I  but  followed  your  advice." 

"My  advice!"  repeated  the  uncle  angrily. 


Israel  and  the  Nations  159 

"Yes.  You  advised  me  to  invest  in  the  most  dis- 
dained of  commodities.  Among  the  nations  I  found 
none  more  despised  than  Israel,  and  I  know  that  one 
day  it  will  be  elevated  above  all  others.  With  Israel 
have  I  cast  my  lot." 


THE  JOY  OF  THE  RIGHTEOUS 

On  their  way  to  Rome,  Rabban  Gamaliel,  Rabbi 
Eleazar  ben  Azariah,  Rabbi  Joshua,  and  Rabbi  Akiba, 
heard  sounds  of  joyous  tumult  and  shouting  on  the 
part  of  the  spectators  of  a  theatre.  The  first  three 
began  to  weep,  but  Akiba  laughed. 

"How  canst  thou  laugh  when  we  are  moved  to 
tears?"  they  asked. 

"Why  do  ye  weep?" 

"Should  we  not  weep,"  they  replied,  "when  these 
idolaters  are  enjoying  life  while  the  house  of  our  God, 
His  footstool,  hath  become  a  prey  to  the  flames  and  a 
home  of  wild  beasts!" 

"Therefore  do  I  laugh,"  responded  Akiba,  "for  if 
those  who  provoke  God  to  anger  can  thus  enjoy  life, 
how  much  greater  the  joy  of  those  who  obey  His  will!" 


160  Rabbinic  Wisdom 

THE  THORN  BUSH  AS  A  SYMBOL 
OF  ISRAEL 

A  heathen  once  asked  Rabbi  Joshua  ben  Karcha, 
"Why  did  God  appear  to  Moses  in  a  thorn  bush?" 

The  rabbi  replied,  "You  would  have  asked  me  a 
similar  question  had  God  manifested  Himself  in  a 
sycamore  or  in  any  other  tree.  Know  this,  that  there 
is  no  place  where  the  Divine  Spirit  does  not  exist." 

Rabbi  Eliezer  said  that,  as  the  thorn  bush  is  the 
humblest  of  trees,  so  Israel  was  the  humblest  and  most 
oppressed  of  nations.  Therefore  God  came  to  deliver 
it  out  of  the  hand  of  the  Egyptians. 

Rabbi  Jose  declared  that,  as  the  thorn  bush  is  the 
hardest  of  trees  and  a  bird  caught  in  its  prickly  branches 
can  not  escape  unhurt,  so  the  Egyptian  bondage  was 
the  hardest  slavery  in  the  world.  Thus  God  said,  "I 
have  seen  the  affliction  of  my  people  which  is  in  Egypt." 

The  thorn  bush,  a  hardy  plant,  thrives  wherever 
water  is  to  be  found.  Even  so  does  Israel  grow  through 
the  teaching  of  the  Law.  In  the  words  of  Isaiah, 
"Every  one  that  thirsteth,  come  ye  to  the  waters." 

The  thorn  bush  produces  both  flowers  and  thorns. 
In  Israel  likewise  may  be  found  the  righteous  as  well 
as  the  wicked. 


Israel  and  the  Nations  161 

BLASPHEMY'S  UNDOING 

The  wicked  Titus  had  desecrated  the  altar  and 
boasted  of  his  shameful  acts.  Not  long  after,  he  un- 
dertook a  voyage  on  the  Great  Sea.  A  tempest  arose 
and  the  waters  threatened  to  swallow  up  the  vessel. 


"It  is  only  on  the  sea  that  the  God  of  the  Jews  is 
powerful!"  exclaimed  Titus.  "Let  Hun  but  try  His 
strength  on  the  dry  land,  and  we  shall  see  who  is  the 
victor." 

"Thou  wicked  one,"  said  God.  "I  will  send  the 
least  of  my  creatures  and  it  shall  be  the  instrument 
of  thy  death." 

In  the  course  of  tune,  an  insect  flew  into  the  nose 
of  Titus,  causing  him  severe  pain,  in  consequence  of 
which  he  was  seized  with  an  illness  that  resulted  in 
his  death. 

Thus  through  even  the  smallest  of  His  creatures 
God  punishes  those  who  defy  His  omnipotence. 


162  Rabbinic  Wisdom 

GOD  HUMBLES  THOSE  WHO 
KNOW  HIM  NOT 

"/  know  not  the  Lord  and  moreover  I  will  not  let  Israel  go." 
— Exodus  5:2. 

When  Moses  and  Aaron  appeared  before  Pharaoh, 
commanding  him  to  free  the  Israelites,  he  replied, 
"Is  your  God  young  or  old?  How  many  cities  has  He 
conquered?  How  many  countries  has  He  taken? 
How  many  years  has  He  ruled  over  you?" 

Moses  and  Aaron  answered,  "Our  God  is  possessed 
of  strength  and  power  that  fill  the  universe.  Before 
the  world  was  created  He  was  God  and  will  be  for- 
evermore.  It  was  He  who  gave  you  life." 

"What  are  His  creations?"  inquired  Pharaoh. 

They  answered  him,  "He  spread  out  the  heavens, 
and  established  the  earth.  The  clouds  are  His  shield, 
His  spear  is  fire,  His  sword  is  the  lightning.  He  causes 
the  hills  and  mountains  to  exist  and  clothes  them  with 
plants.  He  sends  rain  and  dew.  'He  removeth  kings 
and  setteth  up  kings/  " 

"I  know  not  the  Lord,"  replied  Pharaoh.  "Why 
should  I  hearken  to  His  voice?" 

"Thou  wicked  one,"  said  God  to  him,  "thou  wilt 
yet  say,  'The  Lord  is  righteous*  (Exodus  9:27).  Thou 
didst  say,  'I  know  not  the  Lord'  (Exodus  5:2),  but  thou 
wilt  yet  cry,  'I  have  sinned  against  the  Lord  your 
God.' "  (Exodus  10:16.) 


Israel  and  the  Nations 


163 


SPECIAL  PROTECTION  WITHIN  THE  FOLD 

A  shepherd  went  forth  daily  into  the  field  and 
tended  his  flocks  of  sheep  and  goats.  It  happened  that 
one  day  a  stag  joined  the  flock  and  grazed  among  them. 
When  the  herd  was  led  into  the  fold,  the  stag  went 
with  the  rest  and  remained  in  their  midst.  The  shep- 
herd was  glad  to  wel- 
come the  stranger 
into  his  fold  and  grew 
to  love  him.  His 
herdsmen  were  in- 
structed to  give  heed 
that  no  harm  befall 
the  stag. 

Surprised  that  the  shepherd  should  single  out  this 
one  animal  for  special  care,  the  herdsmen  said,  "Thou 
hast  so  many  sheep  and  goats  and  never  sayest  that 
we  should  guard  them,  but  this  stag  thou  wouldst 
have  us  look  after  with  unusual  watchfulness." 

The  shepherd  answered  them,  "It  !s  the  custom 
of  sheep  and  goats  to  graze  in  the  fields  and  to  return 
at  eventide  to  the  fold.  But  the  nature  of  the  stag  is 
otherwise.  It  is  his  habit  to  wander  into  distant  places. 
Therefore,  since  he  has  herded  with  our  flocks,  it  !s 
our  duty  to  care  for  him,  lest  he  wander  away  into 
forests  where  wild  beasts  roam." 

Thus  it  was  the  custom  of  the  Israelites  to  welcome 
proselytes  into  their  midst.  For  when  such  a  one 
elected  to  forsake  the  ways  of  the  heathens,  our  fore- 
fathers were  cautioned  to  guard  and  guide  him,  lest 
he  return  to  the  practices  of  idolatry. 


164  Rabbinic  Wisdom 

RESPECT  FOR  PROPHECY  REWARDED 

A  rumor  had  gone  forth  in  Rome  that  a  revolt  of 
the  Israelites  was  imminent.  A  numerous  army  was 
equipped  to  quell  the  uprising  and  punish  the  offend- 
ers. 

The  general  at  the  head  of  this  army  was  well 
acquainted  with  the  customs  of  the  Israelites.  Indeed, 
he  was  inclined  to  adopt  their  belief  and  renounce  the 
idolatrous  customs  of  his  own  people,  the  Romans. 

As  was  the  custom  in  those  superstitious  times,  he 
sought  to  discover  by  a  sign  what  the  outcome  of  his 
campaign  would  be.  He  shot  an  arrow  and  carefully 
observed  the  direction  in  which  it  pointed.  The  arrow 
fell  towards  Jerusalem.  The  general  stood  in  a  dif- 
ferent position  and  shot  another  arrow.  It,  too,  like 
the  first  one,  pointed  towards  Jerusalem.  He  stood 


in  each  of  the  two  remaining  directions,  and  each  tune 
a  mysterious  force  turned  the  arrow's  point  toward 
Jerusalem.  Amazed  at  the  occurrence,  the  general 


Israel  and  the  Nations  165 

concluded  that  God  Himself  had  ordained  the  destruc- 
tion of  the  Holy  City. 

Firm  in  this  conviction,  he  set  out  at  the  head  of 
his  army.  But  a  secret  uneasiness  robbed  him  of  rest 
and  sleep.  One  day  he  met  an  Israelite  lad  and  said 
to  him,  "Recite  to  me  any  verse  hi  your  sacred  writ- 
ings which  you  think  of  first." 

The  lad  repeated  a  verse  from  the  Prophet  Ezekiel, 
who  had  declared  that  God  would  severely  punish 
those  responsible  for  the  destruction  of  Jerusalem  and 
the  Temple. 

The  general,  greatly  alarmed,  thought  to  himself, 
"If  this  is  the  case,  I  will  be  the  instrument  upon  whom 
the  wrath  of  God  will  descend.  I  refuse  to  act  in  such 
a  way  as  to  merit  His  anger."  He  thereupon  dismissed 
his  army  and  embraced  the  faith  of  the  Israelites. 
This  man  was  the  forefather  of  the  famous  Rabbi 
Meir. 

4    q 

ISRAEL'S  SUPREMACY  IN  THE  WORLD 

If  wines  of  different  sorts  are  mixed  together,  one 
can  not  tell  them  apart.  But  if  oil  is  mixed  with  all 
the  wines  of  the  world,  it  remains  on  top. 

Similarly,  if  the  Israelites  obey  the  commandments, 
they  stand  above  all  the  nations  of  the  earth.  "If 
thou  shalt  hearken  diligently  unto  the  voice  of  the 
Lord  thy  God,  to  observe  all  His  commandments  which 
I  command  thee  this  day,  the  Lord  thy  God  will  set 
tfhee  on  high  above  all  the  nations  of  the  earth." — 
Deuteronomy  28:1. 


166  Rabbinic  Wisdom 

GOD  AND  THE  IDOLS 

A  heathen  said  to  Rabban  Gamaliel,  "Your  God 
calls  Himself  a  jealous  God;  He  says  that  He  will 
have  no  other  gods  before  Him.  In  place  of  uttering 
threats,  why  does  He  not  rather  vent  His  wrath  upon 
the  idols  themselves?" 

The  sage  answered,  "A  certain  prince  had  a  dis- 
obedient and  wayward  son.  This  son  had  the  audacity, 
among  other  misdemeanors,  to  give  his  dog  the  name 
of  his  own  father.  Upon  whom  did  the  prince  vent  his 
wrath,  the  dog  or  his  own  son?" 

"But,"  argues  the  other,  "were  God  to  destroy  all 
the  idols  there  would  be  no  occasion  for  man  to  err  hi 
that  direction." 

"That  might  be,"  replied  the  rabbi,  "were  all  the 
objects  of  idolatry  of  trifling  worth.  But  man  wor- 
ships also  the  moon,  the  sun,  the  stars,  fire  and  water. 
Shall  God,  because  of  such  folly,  destroy  His  own 
creation?  If  a  man  steals  seeds  and  scatter  them  on 
the  ground,  shall  not  the  seeds  bring  forth  fruit,  even 
though  they  are  stolen?  Nature  follows  the  laws  which 
God  has  created,  and  the  fools  who  abuse  them  are 
responsible  for  their  own  deeds." 


Israel  and  the  Nations  167 

HOW  A  HEATHEN  WAS  CONVERTED 

A  certain  pious  man  owned  an  ox  with  which  he 
daily  plowed  his  fields.  On  the  Sabbath,  however,  he 
permitted  the  beast  to  rest.  It  chanced  that  mis- 


fortune overtook  him  and  he  was  forced  to  sell  the  ox. 
The  new  owner,  a  heathen,  yoked  the  animal  to  the 
plough  each  day,  and  on  the  Sabbath  prepared  for 
work  as  on  the  six  previous  days.  But  the  ox  refused 
to  stir,  despite  the  blows  that  were  rained  upon  him. 

The  heathen  sought  the  former  owner  and  said  to 
him,  "Come  and  take  back  your  ox.  for  six  days  he 
drew  my  plough,  but  he  refused  to  work  on  the  Sabbath 
day,  though  I  have  not  spared  the  whip." 

"Come  with  me,"  said  the  pious  man.  "I  will  see 
that  the  ox  obeys  your  command." 

Approaching  the  beast,  he  whispered  in  his  ear, 
"While  yet  you  belonged  to  me,  the  Sabbath  was  a 
day  of  rest  for  you  as  well  as  for  me.  I  had  no  right 
to  sell  you  to  this  heathen,  but  now  I  pray  you,  do 
your  master's  will." 

Upon  hearing  these  words,  the  animal  arose  and 
permitted  itself  to  be  yoked. 

The  heathen,  surprised  at  its  docility,  exclaimed, 
"Have  you  bewitched  the  beast?  I  will  not  let  you  go 
until  you  have  told  me  what  you  whispered  hi  his  ear." 


168  Rabbinic  Wisdom 

The  other  willingly  disclosed  what  he  had  said. 

The  heathen,  upon  hearing  this  simple  explanation, 
exclaimed,  "Is  it  possible  that  this  beast  which  has 
neither  understanding  nor  reason  recognizes  its  Crea- 
tor, whereas  I,  made  in  the  Divine  image  and  endowed 
with  reason  and  insight,  fail  to  obey  the  commands 
of  the  Most  High!" 

He  thereupon  forsook  the  ways  of  the  heathen  and 
became  a  zealous  student  of  the  Torah. 


ISRAEL'S  DISPERSION 

"/  will  sow  her  unto  Me  in  the  land" — Hosea  2:25. 

Man  sows  that  he  may  reap  a  hundredfold.  God 
scattered  the  children  of  Israel  among  the  nations  of 
the  earth  so  that  the  number  of  believers  might  in- 
crease a  thousandfold.  It  was  Divine  favor  that 
caused  the  Israelites  to  become  scattered  in  every  part 
of  the  world. 

A  Roman,  boasting  to  a  sage  of  Israel  of  the  clem- 
ency of  his  country's  administration,  said,  "You  were 
more  cruel  than  we;  after  his  victory  your  King  David 
destroyed  the  Edomites,  while  we  permit  you  to  live." 

The  sage  replied,  "Your  clemency  is  the  clemency 
of  weakness,  No  matter  how  great  the  extent  of  your 
kingdom,  your  sword  could  not  destroy  the  Israelites. 
There  would  yet  remain  certain  of  our  people  scattered 
in  remote  corners  of  the  earth  who  would  be  a  constant 
witness  to  the  cruelty  of  your  nation." 


Israel  and  the  Nations  169 

WHY  THE  EGYPTIANS  WERE  DESTROYED 

When  the  Egyptians  thought  to  destroy  the  Israel- 
ites, they  said  among  themselves,  "If  we  seek  to  scourge1 
them  with  fire,  their  God  may  destroy  us  with  fire  as 
He  did  the  inhabitants  of  Sodom  and  Gomorrah.  But 
if  we  use  water  as  our  weapon,  their  God  can  not 
vanquish  us,  since  He  has  sworn  never  again  to  destroy 
the  world  through  a  flood." 

When  God  heard  their  insolent  boast,  he  said, 
"Fools  that  ye  are!  Though  I  have  sworn  never  again 
to  destroy  the  whole  world  by  a  flood,  yet  ye  wicked 
ones  shall  perish  from  the  earth  through  water."  Thus 
was  Israel's  implacable  foe  destroyed. 


REWARD  AND  PUNISHMENT 

A  king's  son  journeyed  to  the  land  of  the  bar- 
barians, the  inhabitants  of  which  made  him  their 
ruler.  When  the  king  heard  this,  he  said,  "What 
honor  shall  I  show  those  who  have  set  my  son  as  king 
over  them?  I  will  call  the  land  by  the  name  of  my 
son." 

After  a  time,  however,  they  withdrew  their  alle- 
giance from  the  prince  and  deposed  him.  Then  said 
the  king,  "I  will  go  and  make  war  upon  the  land  and 
rescue  my  son." 

In  a  similar  manner  Joseph  came  to  Egypt  and 
was  made  governor  of  the  land.  God  rewarded  the 
Egyptians  by  making  Egypt  like  a  garden.  But  when, 
in  later  days,  they  made  slaves  of  the  Israelites,  God 
said,  "I  will  recall  my  words  and  Egypt  shall  be  a 
desolation/1 


170  Rabbinic  Wisdom 

THE  COMMON  REJOICING 

A  heathen  thus  addressed  Rabbi  Joshua  ben 
Karcha:  "You  celebrate  festivals,  and  we,  too,  have 
festivals.  Yet  when  we  rejoice,  you  do  not;  and 
when  you  rejoice,  we  do  not.  Is  there  ever  a  time 
when  we  rejoice  together?" 

"Yes,  when  God  sends  rain  to  the  earth,"  answered 
the  rabbi.  "In  the  words  of  the  Psalmist,  'Thou  hast 
remembered  the  earth  and  watered  it/  " 


THE  LIGHT  OF  KNOWLEDGE 

While  the  Jews  were  under  Roman  rule,  one  of  the 
officials  sent  the  rabbis  a  message,  saying,  "Send  us 
one  of  your  lights." 

"The  administration  has  lights  without  number," 
said  the  rabbis  among  themselves,  "lamps  of  every 
description,  pearls,  and  other  gems.  Perhaps  they 
want  one  who  is  a  light  in  Israel." 

They  therefore  sent  Rabbi  Meir,  whose  name 
signifies  "one  who  imparts  light".  Many  questions 
were  directed  to  him,  all  of  which  he  answered  with 
wisdom. 


Israel  and  the  Nations  171 

WISE  ADMINISTRATION  IS  THE  MEANS 
TO  NATIONAL  PROSPERITY 

Antoninus  sent  a  message  to  a  rabbi,  saying,  "My 
granaries  are  empty;  what  shall  be  done  to  fill  them?" 

The  rabbi  bade  the  messenger  accompany  him 
into  his  garden.  He  pulled  up  the  tall  stalks  growing 
there  and  planted  small  ones. 

"Pray  give  me  a  written  reply  to  my  master's 
question,"  said  the  messenger. 

"It  is  unnecessary,"  responded  the  rabbi. 

The  man  returned  to  his  master,  and  when  he  was 
asked  for  the  answer,  he  reported  that  none  was  forth- 
coming. 

"Then  what  did  he  do?" 

"He  led  me  into  his  garden.  Here  he  removed  the 
tall  stalks  and  planted  small  ones  in  their  places." 

Antoninus  perceived  the  meaning  of  this  act.  He 
removed  the  ruling  officials  and  substituted  others, 
the  result  being  that  the  storehouses  in  due  time  were 
filled  with  grain. 


172  Rabbinic  Wisdom 


THE  INTERPRETATION  OF 
BIBLICAL  PASSAGES 


AN  APPROPRIATE  NAME 

The  mountain  of  the  Lord  had  been  known  as 
Horeb  since  the  creation  of  the  world.  But  when  God 
revealed  Himself  to  Moses  in  the  burning  bush,  the 


name  Sinai  was  given  to  the  sacred  mount,  for  the 
name  is  derived  from  "S'neh",  which  means  thorn 
bush. 


GOD'S  PRESCIENCE 

According  to  Rabbi  Akiba,  God  knew  the  work 
of  the  righteous  and  of  the  sinners  from  the  very 
beginning.  "For  the  Lord  regardeth  the  way  of  the 
righteous.  —  Psalms  1:6. 

The  words  of  Genesis  1:2,  "and  the  earth  was  with- 
out form  and  void",  refer  to  the  deeds  of  the  evildoers, 
and  the  words  "Let  there  be  light,"  in  the  following 
verse,  refer  to  the  life  of  the  righteous. 


The  Interpretation  of  Biblical  Passages        173 


REDEEMING  ONE'S  PAST 

Rabbi  Meir  asked  his  teacher,  Rabbi  Elisha  ben 
Abuyah,  for  an  explanation  of  Solomon's  proverb, 
"Better  is  the  end  of  a  thing  than  the  beginning 
thereof." 


Rabbi  Elisha  replied,  "A  man 
may  spend  his  youth  in  evildoing, 
and  then  repent  and  practice 
righteousness  in  his  old  age;  or  a 
man  may  study  in  his  youth  and 
retain  nothing,  and  in  his  old  age 
devote  himself  diligently  to  learn- 
ing. Rabbi  Akiba  explained  it  in 
this  wise,  'If  the  begining  is  good,  the  end  will  also  be 
good/" 

"How  would  you  interpret,  'The  gold  and  the 
crystal  can  not  equal  it?'  "  continued  Rabbi  Elisha. 

"Understanding  of  the  Law  is  as  difficult  to  acquire 
as  are  gold  and  crystal  vessels,"  was  Rabbi  Meir's 
answer.  Akiba  offered  this  explanation,  "As  gold  and 
crystal  vessels,  though  broken,  may  be  mended,  so 
may  a  wise  student  make  good  that  which  he  has  for- 
gotten." 


I.-i  Rabbinic  Wisdom 

THE  BEAUTY  OF  HOLINESS 

"Behold  thou  are  fair,  my  beloved." — Song  of  Songs  1:16. 

Thou  art  fair  through  the  practice  of  religious  ordi- 
nances, through  good  deeds,  through  the  observance 
of  the  commandments,  through  abstinence  from  what 
is  forbidden,  through  acts  of  charity  to  the  poor  and 
to  the  stranger,  through  the  giving  of  tithes,  through 
prayer,  and  through  repentance. 

q    q 

THE  RAM'S  HORN 

"And  Abraham  lifted  up  his  eyes  and  looked,  and 
behold,  behind  him  was  a  ram  caught  in  the  thicket 
by  his  horns." 

When  Abraham  beheld  the  ram  which  he  was  to 
offer  as  a  sacrifice  in  place  of  his  son  Isaac,  God  said 
to  him,  "As  the  ram  is  caught  by  the  horns  in  the 
tangle  of  the  thicket,  so  will  thy  children  be  ensnared 
by  the  nations, — by  Babylon  and  Media,  by  Persia 
and  Edom.  But  by  the  horns  of  the  ram  shall  they  be 
freed  at  last." 

Rabbi  Chanina  said,  "Every  day  throughout  the 
year  the  children  of  Israel  are  entangled  in  sin,  but  on 


the  day  of  the  New  Year  they  sound  the  ram's  horn. 
God  hears  them  and  forgives  their  wrongdoings.  Thus 
the  horn  of  the  ram  delivers  them." 


The  Interpretation  of  Biblical  Passages        175 

ISRAEL'S  HISTORY  MIRRORED  IN  NATURE 

"For,  lo,  the  winter  is  past, 
The  rain  is  over  and  gone; 
The  flowers  appear  on  the  earth; 
The  time  of  singing  is  come 
And  the  voice  of  the  turtle  is  heard 
In  our  land." 

Song  of  Songs  2:11, 12. 

By  winter  is  meant  the  slavery  which  our  fore- 
fathers endured  in  Egypt.  "The  flowers  appear  on 
the  earth."  This  has  reference  to  Moses  and  Aaron. 
"The  time  of  singing  has  come."  This  is  the  deliver- 
ance of  Israel  as  well  as  the  extermination  of  idolatry. 
The  words,  "The  voice  of  the  turtle  is  heard  in  our 
land,"  refer  to  the  voice  of  the  one  who  brings  glad 
tidings,  meaning  Moses,  who  brought  deliverance  to 
Israel. 


176  Rabbinic  Wisdom 


THE  SABBATH 


THE  BLESSINGS  OF   THE  SABBATH 

Rabbi  Jose  ben  Judah  said  that,  when  a  pious  man 
returns  home  from  worship  on  the  eve  of  the  Sabbath, 
two  angels  accompany  him,  the  angel  of  good  and  the 
angel  of  evil.  The  two  spirits  enter  his  abode  with  him. 

Oh  lovely  sight  !  The  Sabbath  lamp  gleams  brightly 
and  everything  is  in  festive  array. 

The  angel  of  good  rejoices  and  says,  "May  thy 
house  be  blest  with  many  such  joyous  Sabbaths!" 

The  angel  of  evil  answers,  though  with  reluctance, 
"Amen!" 

But  when  the  Sabbath  lamp  is  unlighted,  and  the 
house  is  bare  and  in  disorder,  the  angel  of  evil  shouts 
triumphantly,  "May  thy  Sabbaths  be  ever  thus!" 

And  the  good  angel  answers,  in  tears  and  sorrow, 
"Amen!" 


THE  DISTINCTION  OF  THE  SABBATH 

A  heathen  prince,  in  a  tone  of  mockery,  said  to 
Rabbi  Akiba  with  reference  to  the  holiness  of  the 
Sabbath,  "Wherein  lies  the  difference  between  this 
day  and  the  other  days?" 

The  rabbi  answered,  "Wherein  lies  the  difference 
between  thee  and  other  men?" 

"What!"  cried  the  prince  indignantly,  "My  king 
willed  it  so." 

"Good!  Our  God  also  willed  it  so,"  retorted  the 
rabbi. 


The  Sabbath  177 

THE  GIFT  OF  THE  SABBATH 
TO  ISRAEL 

"And  God  blessed  the  seventh  day  and  hallowed  it." — Genesis 
S:S. 

The  first  and  second  days,  the  third  and  fourth, 
the  fifth  and  sixth,  formed  pairs,  but  the  seventh  day 
remained  alone.  When  the  Sabbath  Day  lamented 
that  it  was  without  companionship,  God  said,  "Thou, 
too,  hast  a  comrade,  for  Israel  shall  be  with  thee." 

When  the  Israelites  stood  at  the  foot  of  Mount 
Sinai,  God  reminded  them  of  the  promise  He  had  made, 
that  the  whole  congregation  of  Israel  should  be  the 
associates  of  the  Sabbath  Day. 


178  Rabbinic  Wisdom 


MOSES 


THE  FORTUNATE  RESCUE  OF  MOSES 

The  daughter  of  Pharaoh  loved  the  little  Moses 
as  though  he  were  her  own  son.  One  day  Pharoah 
himself  was  fondling  the  child.  Suddenly  the  little 
one  stretched  up  his  hand,  took  the  king's  crown  from 
his  head,  and  set  it  upon  his  own. 

The  wise  men  of  Egypt,  seeing  this  act,  took  counsel 
among  themselves,  saying,  "Perchance  he  who  takes 
Pharaoh's  crown  and  places  it  upon  his  own  head  is 
the  one  who  some  day  will  destroy  the  power  of  Pha- 
raoh." 

Some  of  those  present  proposed  killing  him.  Jethro, 
however,  believed  that  the  child  was  yet  too  young 
to  have  shown  judgment  in  the  matter,  and  he  sug- 
gested that  a  test  be  prepared.  "Let  a  dish  full  of 
gold  and  another  one  filled  with  glowing  coals  be 
brought.  If  the  child  tries  to  seize  the  gold,  it  will  be 
proof  that  he  has  judgment  and  ye  shall  put  him  to 
death.  But  if  he  reaches  for  the  coal,  it  will  be  proof 
that  he  lacks  understanding  and  ye  shall  spare  him. 

The  test  was  made  in  accordance  with  Jethro's 
suggestion.  Moses  stretched  out  his  hand  and  reached 
for  the  gold,  but  the  angel  Gabriel  thrust  Moses'  hand 
aside  so  that  it  lay  hold  of  the  glowing  coals  instead. 
He  quickly  put  some  of  them  into  his  mouth.  The  heat 
burned  his  tongue  so  severely  that  from  that  time 
forth  Moses  was  tongue-tied  and  could  speak  only 
with  great  difficulty. 


Moses 


179 


THE  TEST  OF  THE  LEADER 

While  Moses  was  a  shepherd  in  the  wilderness, 
tending  the  flocks  of  his  father-in-law  Jethro,  a  young 
lamb  strayed  away  from  the  fold.  Moses  left  the  flock 
and  set  out  in  search  of  the  missing  lamb.  He  found 
it  a  long  distance  away,  eagerly  drinking  from  a  spring. 

"Thou  poor  little  creature,"  said  Moses,  pityingly, 
"I  did  not  know  that  thou  didst  wander  away  to  quench 
thy  thirst.  Thou  must  be  weary  after  so  long  a  jour- 
ney." 


He  placed  the  young  animal  upon  his  shoulders, 
and  carried  him  back  to  the  sheepfold. 

Then  God  said  to  Moses,  "Since  thy  heart  is  filled 
with  compassion  for  this  lamb,  how  much  more  will 
it  be  stirred  to  pity  at  the  sufferings  of  thy  fellow 
creatures.  Thou  hast  proved  thy  worth.  Come  and 
be  My  shepherd  and  lead  My  flock,  Israel." 


180  Rabbinic  Wisdom 

MOSES'  PLEA  IN  BEHALF  OF 
THE  ISRAELITES 

The  friend  of  a  certain  king  entrusted  him  with 
ten  pearls.  The  friend  died,  leaving  a  daughter  whom 
the  king  married  in  the  course  of  time.  The  king  made 
her  a  present  of  a  chain  set  with  ten  pearls  as  a  wed- 
ding gift. 

Soon  after,  she  was  unfortunate  enough  to  lose  the 
chain,  and  when  the  king  heard  of  it,  he  was  wroth. 
"I  will  drive  her  from  the  palace!"  he  exclaimed  in  his 
anger. 

A  friend  of  the  queen  came  to  plead  for  her,  but  the 
king  refused  to  listen  to  him  and  repeated,  "I  will 
discard  her." 

When  pressed  for  a  reason,  the  king  said,  "She  has 
lost  the  ten  pearls  I  gave  her." 

"My  lord  king,"  rejoined  the  friend,  "thou  shouldst 
not  continue  to  vent  they  wrath  upon  her." 

But  the  king  would  not  be  convinced.  The  friend, 
seeing  that  nothing  would  assuage  the  king's  anger, 
said  to  him,  "Thou  wouldst  disown  her  because  of  the 
ten  pearls  which  she  lost?  I  know  that  her  father  once 
gave  thee  ten  pearls  to  guard  for  him.  Let  them 
compensate  for  the  loss  of  the  others." 

When  the  Israelites  worshipped  the  golden  calf, 
God's  anger  was  kindled  against  them.  He  bethought 
Himself  to  destroy  them,  but  Moses  pleaded  for  them: 
"Forgive  them,  O  Lord,  for  not  having  regarded  Thy 
ten  commandments,  and  let  the  ten  temptations  of 
Abraham  make  amends  for  their  sins." 


Moses  181 

RESPONSIBILITY  INCREASES  WITH 
EXPERIENCE 

A  king  who  owned  a  barren  field  said  to  his  gardener, 
"Go  till  the  field,  plant  a  vineyard  in  it,  and  tend  it." 

The  gardener  obeyed  the  king's  instructions.  He 
planted  the  vineyard  and  took  excellent  care  of  it. 
In  due  time  the  grapes  were  ripe,  but  the  wine  which 
they  produced  was  sour. 

Disappointed  in  his  hope,  the  king  said,  "Destroy 
the  vines.  What  shall  I  do  with  a  vineyard  which 
produces  only  sour  wine?" 

The  gardener  answered,  "My  lord  king,  it  has  cost 
thee  much  to  plough  the  soil  and  to  harrow  it,  to  plant 
the  seed  and  to  tend  it  till  harvest  time.  Wouldst 
thou  now  destroy  it?  If  the  wine  is  sour,  remember 
that  it  is  because  the  fruit  is  yet  young.  Let  but  a  few 
seasons  pass  and  the  wine  will  become  sweet." 

Thus,  when  the  children  of  Israel  worshipped  the 
golden  calf,  God  wanted  to  destroy  them.  Moses, 
however,  pleaded  for  them.  He  reminded  God  that 
the  Israelites  were  young,  like  the  first-year  grapes, 
and  that  they  had  as  yet  had  little  experience  in  re- 
sisting the  temptations  of  the  heathen  nations.  He 
promised  God  that  before  long  the  Israelites,  gaining 
in  knowledge  with  each  passing  day,  would  reject  en- 
tirely all  foreign  gods  and  devote  themselves  exclu- 
sively to  the  worship  of  the  One  God. 

Moses'  intercession  was  not  in  vain,  for  the  Lord 
repented  of  the  evil  which  He  thought  to  do  and  Israel 
was  saved. 


182  Rabbinic  Wisdom 

WHY  LEVI  WAS  NOT  NUMBERED 
WITH  THE  REST  OF  ISRAEL 

When  the  children  of  Israel  were  numbered,  the 
tribe  of  Levi  was  not  included  among  them. 

Thus  God  said  to  Moses,  "When  thou  dost  number 
the  Israelites,  thou  shalt  number  the  Levites  apart 
from  them,  since  the  Levites  are  My  attendants." 
An  earthly  king,  whose  army  consists  of  many  legions, 
does  not  have  his  bodyguard  counted  with  the  vast 
hosts,  since  those  attendant  upon  him  are  accounted 
of  higher  rank. 

Moses,  not  knowing  the  reason  for  this  order,  was 
at  first  overcome  with  fear,  for  he  thought,  "Perchance 
there  is  a  blot  upon  the  tribe  to  which  I  belong  and  for 
that  reason  God  has  commanded  me  not  to  number  it 
with  the  others." 

But  God  reassured  him,  saying,  "It  is  because  the 
Levites  are  to  be  spared  when  the  others  die  that  I 
have  commanded  thee  this  thing.  When  thou  didst 
say,  'Who  is  on  the  Lord's  side?'  all  the  sons  of  Levi 
gathered  themselves  together  to  espouse  My  cause 
and  to  fight  against  My  enemies.  Just  as  they  have 
consecrated  themselves  to  Me,  so  shall  I  always  be 
near  to  them." 


Moses  183 

THE  NOBILITY  OF  INTERCESSION 

When  God  in  His  righteous  anger  determined  to 
destroy  the  Israelites  for  worshipping  the  golden  calf, 
Moses  sought  to  intercede  for  them,  saying,  "Why 
doth  Thy  wrath  wax  hot  against  Thy  people?  Is  it 
because  they  have  made  a  golden  image?  Thou  didst 
not  forbid  it." 

"Did  I  not  declare  in  the  second  commandment, 
'Thou  shalt  not  make  unto  thyself  a  graven  image'? 

Moses  replied,  "Thou  didst  speak  those  words 
unto  me  alone,  O  God,  not  to  them.  If  indeed  I  have 
sinned,  if  I  have  made  an  image  to  worship,  then  wipe 
off  my  name  from  the  Book  of  Life." 

When  God  saw  that  Moses  would  gladly  sacrifice 
his  life  for  his  people,  He  said,  "For  thy  sake  will  I 
give  the  Torah  unto  them." 


184  Rabbinic  Wisdom 

WIT  AND  WISDOM 


THE  DEFEAT  OF  THE  TEMPTER 

Rabbi  Meir  once  found  it  necessary  to  flee  from 
Palestine  on  account  of  persecutions.  He  stopped  at 
an  inn  in  Armenia,  in  which  a  number  of  guests  were 
being  served  with  pork.  Several  of  them,  believing 
that  they  recognized  the  fugitive,  decided  to  put  him  to 
the  test  by  seeing  whether  or  not  he  would  eat  with  them. 

Rabbi  Meir  seated  himself  among  the  guests  and 
apparently  partook  of  the  food.  In  reality,  however, 
he  dipped  one  finger  into  the  dish  and  carried  another 
one  to  his  mouth. 

"It  is  not  Rabbi  Meir,"  they  said  among  them- 
selves. 

His  strategem  thus  stood  him  in  good  stead  and 
permitted  him  to  make  his  escape. 


LIKE  REBECCA  BUT  NOT  ELIEZER 

Rabbi  Joshua  once  reached  the  gates  of  a  city  where 
he  found  a  young  girl  drawing  water  from  a  spring. 

"Pray,  give  me  a  drink,"  said  the  rabbi. 

"Gladly",  answered  the  girl,  proffering  him  the 
water  and  also  permitting  his  camel  to  drink  its  fill. 

"My  daughter,"  said  the  rabbi,  "you  remind  me 
of  Rebecca,  who  said  to  Eliezer,  the  servant  of  Abra- 
ham, 'Drink,  my  lord,  and  I  will  draw  water  for  thy 
camels  also.'  " 

"It  is  true  that  I  followed  the  example  of  Rebecca, 
responded  the  girl,  with  a  smile,  "but,  unfortunately 
for  me,  you  did  not  imitate  that  of  Eliezer." 


Wit  and  Wisdom  185 

A  TIME  TO  PLANT  AND  A 
TIME  TO  PLUCK 

A  rich  merchant  undertook  a  long  sea  voyage  with 
his  son,  taking  with  him  many  of  his  treasures. 

The  crew  of  the  ship,  noticing  the  valuables,  con- 
ceived the  wicked  scheme  of  getting  possession  of 
them.  They  conspired  among  themselves  and  finally 
decided  to  throw  the  merchant  and  his  son  overboard. 

The  father,  whose  suspicions  were  aroused  by  cer- 
tain unguarded  words  and  gestures,  bethought  him- 
self of  a  way  to  circumvent  the  plotters. 

Hastily  acquainting  his  son  with  the  situation,  he 
pretended  to  engage  in  a  heated  dispute  with  the  young 
man.  Angry  words  led  to  blows  and  finally  the  father 
exclaimed  in  simulated  fury,  "Now  you  get  what  you 
deserve!"  at  the  same  time  seizing  the  treasures  and 
throwing  them  into  the  sea  before  the  eyes  of  the 
astonished  crew. 

Dazed  at  this  turn  of  circumstances,  the  crew 
allowed  the  two  passengers  to  remain  unharmed.  Soon 
alter,  upon  their  arrival  at  the  harbor,  they  related 
the  story  to  the  magistrate  and  were  compensated  for 
their  losses. 


186  Rabbinic  Wisdom 

A  RABBI'S  WIT 

It  was  the  custom  of  a  certain  innkeeper  to  arouse 
at  midnight  the  travelers  who  had  sought  shelter  under 
his  roof,  saying,  "Come  and  make  ready  to  depart.  I 
will  accompany  you." 

When  the  guest,  thus  forced  against  his  will  to 
leave,  reached  the  highway,  robbers  attacked  him  and 
despoiled  him  of  his  possessions,  which  they  shared 
with  the  innkeeper. 

Rabbi  Meir  once  sought  lodging  at  the  inn  and  the 
host,  as  was  his  custom,  came  at  night  and  said,  "Come 
and  make  ready  to  resume  your  journey.  I  will  go 
with  you." 

Rabbi  Meir  answered,  "I  am  waiting  for  my 
brother." 

"Where  is  he?" 

"In  the  synagogue." 

"What  is  his  name?    I  will  go  and  summon  him." 

"His  name  is, — Light." 

The  innkeeper  went  to  the  synagog  and  stood  at 
the  door  all  night,  calling  the  name  again  and  again, 
but  received  no  response.  At  daybreak  Rabbi  Meir 
made  ready  to  depart. 

The  innkeeper  asked  him,  "Where  is  thy  brother 
for  whom  thou  art  waiting?" 

"He  is  come,"  was  the  reply,  for  light  had  arrived 
to  bless  the  traveler  on  his  way. 


Wit  and  Wisdom  187 

HUMAN  AND  DIVINE  COMPASSION 

In  the  days  of  Rabbi  Tanchum  there  was  a  severe 
drought  in  the  land.  The  inhabitants  came  to  him 
and  begged  him  to  appoint  a  fast  day  on  which  they 
might  pray  for  rain. 

The  rabbi  yielded  to  their  desire,  but  the  days 
passed  and  still  no  rain  fell. 

Finally  the  rabbi  addressed  the  congregation,  say- 
ing, "My  friends,  be  merciful  to  one  another,  then  God 
will  show  mercy  unto  you." 

Shortly  after,  several  eye-witnesses  reported  to  the 
rabbi  that  they  had  seen  a  certain  man  giving  money 
to  his  divorced  wife,  an  act  which  the  people  of  those 
times  considered  wrong.  The  rabbi  sent  for  the  man 
and  inquired  the  reason  for  his  act. 

"Rabbi,"  said  the  man,  "it  is  true  that  she  is  my 
divorced  wife,  but  my  heart  went  out  to  her  in  com- 
passion when  I  saw  her  need." 

The  rabbi  lifted  his  eyes  to  heaven  and  said,  "Lord 
of  all  worlds,  if  this  man's  heart  is  stirred  to  pity  for 
one  for  whom  he  is  no  longer  responsible,  how  much 
greater  will  be  Thy  compassion  upon  the  sons  of  Abra- 
ham, Isaac,  and  Jacob." 

The  prayer  was  answered  and  rain  fell  to  bless  the 
earth. 


188  Rabbinic  Wisdom 

STANDING  THE  TEST 

A  traveler  from  Jerusalem,  in  the  course  of  his 
journey,  came  to  a  certain  town,  where  he  fell  ill. 
Realizing  that  death  was  near,  he  called  his  host,  to 
whom  he  entrusted  his  valuables,  saying,  "If  my  son 
comes  hither  from  Jerusalem  and  demonstrates  his 
wit  by  doing  three  clever  things,  give  him  my  pos- 
sessions; but  if  he  fails  to  do  so,  withhold  them." 

Shortly  after,  the  man  died.  In  due  time,  his  son 
arrived.  When  he  reached  the  gates  of  the  town,  he 
inquired  for  his  father's  friend,  but  no  one  would  tell 
him  the  name  of  the  street  in  which  the  man  resided. 

By  chance  he  caught  sight  of  a  man  carrying  a 
heavy  load  of  wood.  "Will  you  sell  me  that  wood?" 
he  inquired. 

"Yes,"  was  the  reply. 

"Here  is  your  pay,"  said  the  stranger,  at  the  same 
time  giving  instructions  that  the  wood  be  carried  to 
the  home  of  the  man  whom  his  father  had  been  visiting. 

Following  the  footsteps  of  his  guide,  the  young  man 
soon  reached  the  residence,  of  whose  location  he  had 
been  in  ignorance.  This  was  the  first  clever  stroke. 

He  introduced  himself  as  the  son  of  the  deceased, 
was  made  welcome  and  invited  to  share  the  family  meal. 
There  were  five  roasted  chickens  brought  to  the 
table  at  which  sat  the  host  and  his  wife,  his  two  sons, 
his  two  daughters  and  the  guest.  The  host  requested 
the  stranger  to  carve. 

"That  is  not  for  me  to  do." 

"But  it  is  my  wish,"  said  the  host. 

Hereupon  the  young  man  divided  the  five  chickens. 
He  gave  one  to  the  host  and  hostess,  another  he 
divided  between  the  two  sons,  the  third  he  gave  to  the 
two  daughters,  and  the  remaining  two  he  kept  for  him- 
self. 


Wit  and  Wisdom  189 

They  began  to  eat  and  nothing  was  said  concern- 
ing the  extraordinary  conduct  of  the  guest.  This  was 
the  second  clever  stroke. 

The  evening  meal  consisted  of  a  fat  hen.  Again 
the  host  requested  his  guest  to  carve.  This  time  he 
gave  the  head  to  the  master,  the  inward  portion  to 
his  wife,  the  thighs  to  the  two  sons,  the  wings  to  the 
two  daughters,  and  the  remainder  of  the  fowl  he  re- 
tained for  himself.  This  was  the  third  clever  stroke. 

"Is  it  the  custom  to  carve  thus  in  Jerusalem?" 
asked  the  master  of  the  house,  "I  said  nothing  at  the 
first  occurrence,  but  I  can  not  refrain  from  remarking 
upon  it  now." 

"You  will  remember  that  I  was  reluctant  to  carve 
the  fowls,  but  did  so  at  your  request.  Now  I  will  ex- 
plain my  conduct.  At  the  first  meal  there  were  five 
chickens  to  be  divided  among  seven  persons.  I  rea- 
soned thus:  You,  your  wife,  and  one  chicken  made 
three;  your  two  sons  and  another  chicken  made  three; 
your  two  daughters  and  another  chicken  made  another 
three;  two  chickens  and  I  again  made  three.  The  prob- 
lem of  an  equal  division  was  thus  solved.  At  the  next 
meal  I  gave  the  head  to  you,  for  you  are  the  head  of 
the  household;  the  inner  portion  I  gave  to  your  wife, 
as  a  symbol  of  fruitfulness;  the  two  thighs  I  gave  to 
your  sons,  who  are  the  pillars  of  your  house;  the  two 
wings  were  the  portion  of  your  daughters,  who  will 
soon  fly  from  your  home  and  settle  in  the  homes  of 
their  husbands.  The  rest,  which  is  boat-shaped,  I 
kept  for  myself,  for  I  came  hither  in  a  boat  and  shall 
go  hence  in  one." 

"I  am  satisfied  that  you  are  indeed  the  son  of  my 
friend,"  remarked  the  host.  "Here  !s  your  legacy. 
May  prosperity  be  with  you." 


190  Rabbinic  Wisdom 

A  CHILD'S  PRECOCITY 

An  Athenian  met  a  child  in  the  streets  of  Jerusalem. 
Handing  the  lad  a  piece  of  money,  he  said,  "Go  and 
buy  me  something  of  which  I  may  eat  my  fill  and  have 
enough  left  for  the  remainder  of  my  journey." 

The  child  returned  in  a  little  while  bringing  a  bag 
of  salt. 

"Salt!"  cried  the  Athenian.  "Surely  I  did  not 
desire  you  to  buy  salt." 

The  child  replied,  "Did  you  not  say  I  was  to  buy 
something  of  which  you  could  eat  as  much  as  you 
pleased  and  have  enough  left  to  eat  on  your  journey?" 

The  Athenian  admired  the  ready  wit  of  the  lad 
and  smilingly  went  his  way. 


q    q 


A  RETORT  IN  KIND 

An  Athenian  requested  a  child  in  Jerusalem  to 
buy  him  some  eggs  and  cheese,  handing  him  a  com 
for  the  purpose. 

"When  the  little  one  returned  with  the  purchase, 
the  man  said,  "Show  me  which  cheese  was  made  from 
the  milk  of  a  white  goat  and  which  from  that  of  a 
black  goat." 

"First  tell  me  which  eggs  were  laid  by  a  white  hen 
and  which  by  a  black  one!"  replied  the  child. 


Wit  and  Wisdom  191 

THE  TRICKSTER  OUTWITTED 

A  native  of  Jerusalem  stopped  at  an  inn  at  Athens 
where  many  guests  were  seated,  partaking  of  food  and 
drink.  After  satisfying  his  hunger,  he  requested  that 
he  be  given  lodging  for  the  night. 

One  of  those  present  remarked,  "It  is  our  custom 
not  to  permit  any  stranger  to  remain  until  he  has  per- 
formed three  leaps." 

"I  do  not  know  how  to  go  about  it,"  said  the  Jerusa- 
lemite.  "Show  me  and  I  will  imitate  you." 

The  man  arose  and  leaped  into  the  middle  of  the 
room.  Another  spring  brought  him  to  the  door,  and 
a  third  carried  him  beyond  the  threshold. 

Thereupon  the  stranger  locked  the  door  behind 
him.  Turning  to  the  rest  of  the  company,  he  re- 
marked, "His  jest  has  carried  him  farther  than  he 
thought.  What  he  meant  to  do  to  me,  I  have  done  to 
him!" 


192  Rabbinic  Wisdom 


QUAINT  MIDRASHIC  STORIES 


WHY  THE  CREATION  OF  MAN 
WAS  FEARED 

"Let  us  make  man." — Genesis  1:26. 

When  God  created  man,  it  was  with  the  knowledge 
that  both  the  righteous  and  the  wicked  would  people 
the  earth.  He  said,  "If  I  create  man,  he  will  beget 
sinners;  yet  if  I  create  him  not,  how  shall  the  righteous 
be  born?" 

What  did  God  do?  He  put  from  before  His  eyes 
the  way  of  the  shiners,  and  bethought  Himself  only  of 
the  good. 

When  God  thought  to  create  the  first  man,  the 
angels  were  of  different  opinions.  The  angel  of  mercy 
believed  that  he  should  be  created,  for  he  would  bring 
loving  kindness  into  the  world.  The  angel  of  truth 
feared  that  wrong  and  deceit  would  thereby  fill  the 
earth.  The  angel  of  justice  thought  that  he  should  be 
created  so  that  the  world  might  learn  the  beauty  of 
charity.  The  angel  of  peace  feared  that  strife  and 
discord  would  ensue. 

What  did  God  do?  He  took  Truth  and  cast  her 
down  to  the  earth.  The  angels  said,  "God  of  all 
worlds,  why  dost  Thou  despise  our  sister  Truth?" 

Then  God  answered,  "Ye  shall  see  that  Truth  will 
ever  rise  whence  she  is  cast  down." 

"Truth  springeth  out  of  the  earth."— Psalms  85:12. 


Quaint  Midrashie  Stories  193 

WHY  EVE  WAS  CREATED  FROM  THE  RIB 

"And  the  rib  which  the  Lord  God  had  taken  from  man  made 
He  a  woman." — Genesis  2:22. 

God  bethought  Himself  of  which  part  of  Adam's 
body  to  create  a  woman.  "I  will  not  create  her  of  his 
head,  lest  she  hold  her  head  too  proudly;  nor  of  his 
eye,  lest  she  be  too  inquisitive;  nor  of  his  ear,  lest  she 
hear  too  much;  nor  of  his  mouth,  lest  she  talk  too 
much.  I  will  not  choose  the  hand,  lest  she  handle  what 
concerns  her  not;  nor  the  foot,  lest  she  go  astray.  I 
will  make  her  of  a  hidden  part,  in  order  that  she  may 
be  modest."  And  thus  Eve  was  created  from  the  rib 
of  Adam. 


A  WOMAN'S  WIT 

< 

In  his  march  of  conquest,  Alexander  of  Macedon 
came  to  a  town  near  Carthage  which  was  inhabitated 
solely  by  women. 

They  came  out  to  meet  him,  saying,  "If  you  make 
war  upon  us  and  conquer  us,  it  will  be  said  of  you, 
'Alexander  has  destroyed  an  army  of  women.'  If,  on 
the  contrary,  we  defeat  you,  the  world  will  know  that 
Alexander  was  overcome  by  women  and  your  name 
will  be  dishonored." 

As  Alexander  prepared  to  leave  the  town,  he  wrote 
upon  the  gates,  "I,  Alexander  of  Macedon,  was  a  fool 
until  I  came  to  this  town  and  learned  wisdom  from 
women." 


194  Rabbinic  Wisdom 

LOVE  REQUITED 

A  man  of  Sidon  who  had  been  married  ten  years 
without  being  blessed  with  offspring  determined  to 
divorce  his  wife.  For  this  purpose  he  induced  her  to 
accompany  him  to  the  home  of  Rabbi  Simeon  ben 
Jochai. 

Said  the  rabbi,  "As  your  marriage  was  honored  by 
a  wedding  feast,  so  also  let  there  be  a  feast  to  celebrate 
the  dissolution  of  the  marriage  contract. 

In  accordance  with  the  rabbi's  advice,  a  feast  was 
prepared  to  which  their  friends  were  invited.  In  the 
course  of  the  merrymaking,  the  host  turned  to  his  wife 
and  said,  "I  beg  that  you  take  with  you  whatever  you 
consider  of  greatest  value  in  my  house  and  then  re- 
turn to  the  home  of  your  father." 

Having  drunk  heavily  of  wine,  he  sank  into  a  pro- 
found sleep.  The  woman  thereupon  bade  her  servants 
carry  their  master  to  her  father's  house  where,  after 
several  hours,  the  man  awoke,  amazed  to  find  himself 
in  strange  surroundings. 

"Where  am  I?"  he  asked. 

"In  the  home  of  my  father,"  replied  the  woman. 

"What  have  I  to  do  here?" 

"Did  you  not  bid  me  take  the  greatest  treasure  in 
your  house  and  return  with  it  to  the  home  of  my 
father?  Behold,  you  are  in  my  eyes  the  most  valuable 
of  possessions. 

The  man  was  touched  by  such  a  display  of  devotion. 
The  couple  again  repaired  to  the  rabbi,  who  lauded  the 
fidelity  of  the  loyal  wife  and  bade  them  live  together 
as  before.  Soon  after  God  blessed  the  childless  couple 
with  a  son. 


Quaint  Midrashic  Stones  195 

THE  SYMBOLIC  PLANTS  OF  SUCCOTH 

During  the  Feast  of  Tabernacles,  also  called  the 
Feast  of  Ingathering,  there  are  four  plants  used  which 
are  to  remind  us  of  the  four  elements  of  nature:  fire, 
air,  earth,  and  water. 

The  Bible  teaches  us  that  for  each 
of  these  four  elements  we  owe  special 
thanks  to  God. 

We  are  commanded  to  use  the  citron, 
whose  deep  yellow  hue  resembles  fire. 

We  are  to  use  the  palm,  whose  lofty 
branches  grow  high  into  the  air. 

The  myrtle,  one  of  the  lowliest  of 
plants,  grows  close  to  the  ground.  It 
symbolizes  earth. 

The  willow  of  the  brook,  which  grows  best  beside 
the  stream,  represents  the  last  element,  water. 


196  Rabbinic  Wisdom 

WHEN  THIEVES  FALL  OUT 

It  was  decreed  by  the  Divine  Will  that  the  earth 
be  destroyed  by  flood.  The  family  of  Noah  alone  was 
to  survive,  together  with  one  pair  of  all  living  crea- 
tures. 

From  every  part  of  the  earth,  driven  by  an  irre- 
sistible force,  they  came  creeping,  running,  or  flying 
to  the  sheltering  ark,  upon  the  threshold  of  which  the 
good  Father  Noah  stood  ready  to  welcome  them,  one 
after  the  other. 

Who  should  appear  at  the  door  of  the  ark  but 
Deceit,  who  begged  in  a  pleading  voice,  "0  good  Father 
Noah,  let  me  too  enter  and  receive  shelter." 

Noah  looked  with  wonder  and  suspicion  upon  the 
newcomer  and  said,  "Go,  for  thou  art  without  a  com- 
panion and  I  accept  only  such  as  come  in  pairs." 

Enraged  at  this  reception,  Deceit  took  her  de- 
parture. She  chanced  to  meet  Injustice,  who,  seeing 
her  dark  and  somber  countenance,  inquired, 

"Whence  comest  thou?  Whither  art  thou  going? 
What  seekest  thou?  What  is  thy  sorrow?" 

"I  am  come,"  answered  Deceit,  "from  the  ark  of 
Noah.  I  sought  shelter,  but  he  will  accept  only  those 
who  come  in  pairs.  Wilt  thou  be  my  companion?" 

"Upon  what  terms?  I  accept  no  companionship 
without  profit,"  said  Injustice. 

"No  fear  but  that  the  union  will  be  to  our  advantage. 
I  will  make  a  path  and  lay  a  snare  and  thou  shalt  cap- 
ture the  spoils." 

Deceit  and  Injustice  agreed  upon  the  treaty  and 
then  appeared  before  Noah.  The  patriarch  could  no 
longer  deny  them  entrance  and  they  were  permitted 
to  enter  the  ark. 


Quaint  Midrashic  Stones  197 

• 
When  the  waters  had  subsided  and  the  earth  was 

again  peopled,  the  two  companions  set  about  their 

labors.    The  victims  of  Deceit  were  mercilessly  en- 

meshed in  the  snares  of  Injustice. 

Deceit  at  last  approached  her  companion  and  said, 
"Where  are  the  fruits  of  my  industry  and  skill? 

Let  us  share  the  profits." 

"Fool!"   responded    Injustice.      "Hast   thou   for- 

gotten the  conditions?    It  is  thy  duty  to  spread  the 

net,  but  mine  are  the  spoils." 


THE  REASON  FOR  THE  SACRIFICIAL  CULT 

Were  burnt  sacrifices  pleasing  in  the  sight  of  God? 
Why  did  He  charge  Israel  to  offer  up  sacrifices? 

It  was  a  permission  rather  than  a  command.  For 
God  said  to  the  Israelites,  "Think  not  that  your  sacri- 
fices have  the  power  to  sway  My  will  or  that  I  take 
delight  in  them.  It  is  yourselves  that  are  pleased  with 
the  performance  of  the  act." 

Then  why  did  the  Law  permit  the  burnt  offering? 

The  son  of  a  certain  king,  instead  of  eating  at  the 
royal  table,  was  accustomed  to  feast  with  worthless 
companions,  from  whom  he  acquired  pernicious  habits. 
The  king  found  this  out  and  said,  "Henceforth  my  son 
shall  always  eat  at  my  table;  thus  he  will  learn  better 
habits." 

Thus,  at  one  time,  when  the  Israelites  had  fallen 
into  evil  ways,  they  offered  various  sacrifices  to  false 
gods,  which  practice  they  pursued  with  great  zeal  and 
delight.  Then  God  said,  "Bring  your  offerings  to  Me; 
at  least  they  will  not  be  laid  upon  the  altar  of  false 
gods." 


198  Rabbinic  Wisdom 

THE  ANGEL  OF  DEATH 

Rabbi  Joshua  ben  Levi  was  known  for  his  great 
piety.  As  the  end  of  his  days  drew  near,  God  said  to 
the  Angel  of  Death,  "Do  all  that  My  servant  asketh 
of  thee." 

The  Angel  of  Death  appeared  before  the  rabbi, 
saying,  "Thy  tune  is  come  to  depart  from  this  world; 
if  there  is  aught  thou  wouldst  ask  of  me,  speak  and  it 
shall  be  granted." 

Rabbi  Joshua  replied,  "I  would  see  the  place  in 
Paradise  that  hath  been  prepared  for  me." 

The  Angel  of  Death  answered,  "Come  with  me  and 
I  will  show  it  to  thee." 

"Pray  give  me  thy  sword,  lest  it  strike  me,"  said 
Joshua.  The  angel  handed  it  to  him,  and  they  went 
together  to  the  wall  of  Paradise. 

The  Angel  of  Death  lifted  his  companion  up  and 
placed  him  upon  the  wall  saying,  "Behold  thy  place 
in  heaven." 

Rabbi  Joshua  leaped  from  the  wall  into  Paradise, 
but  the  Angel  of  Death  seized  the  hem  of  his  garment, 
crying,  "Get  thee  gone  from  here." 

"By  the  Eternal,  I  will  not,"  swore  the  rabbi. 

The  Angel  of  Death  was  not  permitted  to  enter 
Paradise  and  it  was  therefore  powerless  to  act.  But 
the  ministering  angels  surrounding  the  throne  of  the 
Eternal  cried,  "Lord  of  all  worlds,  see  what  Rabbi 
Joshua  hath  done.  By  force  hath  he  entered  Para- 
dise." 

The  Eternal  bade  His  angels  discover  if  the  son  of 
Levi  had  ever  broken  his  oath  upon  earth.  When  they 
brought  word  that  he  had  always  kept  his  vow,  God 


Quaint  Midrashic  Stories  199 

permitted  him  to  remain  in  Paradise  as  he  had  sworn 
to  do. 

When  the  Angel  of  Death  heard  that  Rabbi  Joshua 
was  to  stay,  he  demanded  his  sword. 

Before  delivering  it  into  the  angel's  hand,  the  rabbi 
said,  "Swear  to  me  that  henceforth  when  thou  takest 
the  souls  of  men,  thou  and  thy  sword  will  remain  in- 
visible." The  angel  promised  to  grant  the  wish,  and 
since  that  time  he  has  walked  unseen  upon  the  earth. 


«J 


"THE  PATHS  OF  GLORY  LEAD  BUT 
TO  THE  GRAVE" 

"Naked  shall  he  go  back  as  he  came."  —  Ecclesiastes  5:11*. 

A  fox  came  upon  a  vineyard  which  was  surrounded 
by  a  fence  on  all  sides.  There  was,  however,  a  narrow 
opening,  but  the  fox  could  not  force  his  way  through. 
He  bethought  himself  what  to  do  and  finally  decided 
to  fast  three  days.  After  his  fast  he  became  thin 
enough  to  push  bis  way  into  the  vineyard.  There  he 
ate  his  fill  of  the  delicious  grapes. 

When  he  was  ready  to  depart,  he  found  that  he 
had  grown  too  stout  to  make  his  way  out,  and  again 
he  fasted  three  days,  after  which  he  was  able  to  make 
his  exit. 

Turning  toward  the  vineyard,  he  exclaimed,  "Vine- 
yard, thou  art  good,  and  luscious  are  thy  fruits!  Every- 
thing about  thee  is  pleasant  and  lovely,  but  of  what 
profit  are  all  thy  delights?  As  one  enters  thy  domain, 
so  must  he  leave  them." 


200  Rabbinic  Wisdom 

SELECTION  ACCORDING  TO  FITNESS 

Before  God  delivered  the  commandments  on  Mount 
Sinai,  each  of  the  mountains  said,  "I  am  chosen  as  the 
site  of  the  giving  of  the  Law." 

But  God  answered  them,  "Quarrel  not,  ye  hills; 
all  of  you  have  profaned  my  sanctuary;  upon  all  of 
you  has  idolatry  been  committed,  save  Sinai,  which 
alone  is  worthy  to  be  chosen." 

When  Solomon  was  about  to  build  the  Temple, 
all  the  tribes  clamored  for  the  honor  of  being  selected. 

"Are  ye  deserving  of  the  glory?"  asked  God.  "No; 
all  of  you  took  part  in  the  selling  of  Joseph  to  the 
Egyptians,  except  Benjamin.  In  the  tribe  of  Benjamin, 
therefore,  shall  the  Temple  be  built." 


List  of  Illustrations  201 


LIST  OF  ILLUSTRATIONS 

Page 

AN  EASTERN  SHEPHERD,  by  E.  M.  Lilien 3 

ANCIENT  ATTITUDE  AT  TABLE 4 

MEN  WORKING  IN  A  FIELD.  From  a  picture  "Syrian 

Plough,"  in  Kitto's  "Palestine." 7 

COINS.  From  Tillotson's  "Palestine." 8 

ALTAR.  From  a  drawing  "The  Golden  Altar"  in  Kitto's 

"Palestine." 11 

THE  TEMPLE  OP  SOLOMON 12 

BRACELET.  From  a  drawing  in  Rawlinson's  "Story  of  the 

Nations — Phoenicia." 13 

ANCIENT  SAILING  VESSEL.  From  a  drawing  on  a  tomb 

in  Pompeii 14 

OLIVE  PRESS.  From  a  picture  in  Kitchin's  "Scripture 

Teaching." 18 

ANCIENT  JEWISH  FUNERAL.  From  Kitto's  "Palestine." 
The  Talmud  mentions  the  use  of  trumpets  in  the 
funeral  processions 19 

THE  WISDOM  OP  SOLOMON,  by  E.  M.  Lilien.  This  mag- 
nificent drawing,  aside  from  its  splendid  suggestion 
of  power  and  wisdom,  illustrates  the  ancient  method 
of  bookmaking  by  dictation 21 

A  VINEYARD 22 

THE  SCAPEGOAT.  From  a  painting  by  W.  Holman  Hunt. 

Bible  Reference,  Lev.  16:10 31 

A  DUNPEON 34 

THRESHING  FLOOR.  From  a  drawing  in  Foster's  "The 

Story  of  the  Bible." 41 

A  FIELD  OP  BARLEY.  After  a  drawing  by  Herman  Struck. 
Barley  is  frequently  mentioned  in  the  Bible.  Next 
to  wheat,  it  formed  the  chief  cereal  and  ingredient 
of  bread  in  Palestine,  especially  for  the  poorer  people. . .  42 


202  List  of  Illustrations 

ALEXANDER  THE  GREAT.  The  conquest  of  Palestine  by 
Alexander  made  a  deep  impression  on  the  Jewish 
mind,  which  survived  in  legend  and  nomenclature  . .  44 

STORM  AT  SEA 47 

VESSELS  OF  THE  SANCTUARY.    From  a  drawing  in  Kitto's 

"Pictorial  Sunday  Book." 60 

THE  DENARIUS.    A  Roman  Coin  used  in  Judea 61 

THE  ANCIENT  HARBOR  OP  CAESAREA.    From  a  drawing  in 
"The  Land  and  the  Book"  by  W.   M.  Thomson. 
During  the  Second  Jewish  Commonwealth,  Caesarea 
was  one  of  the  most  prosperous  cities  in  Palestine. .     66 
A  WINEPRESS.    From  a  drawing  in  Kitto's"  Palestine.". .     69 
A  POTTER.    From  a  drawing  in  Tillotson's  "Palestine."..     70 
A  PITCHER.     From   a   drawing   in    Kitchin's    "Scripture 

Teaching." 73 

AN  ANCIENT  STREET  IN  JERUSALEM 80 

A  HAND-MILL.     From  a  drawing  in  Kitchin's  "Scripture 

Teaching." 84 

THE  BREASTPLATE  WORN  BY  THE  HIGH  PRIEST.    From  a 

drawing  in  Kitto's  "Pictorial  Sunday  Book." 85 

TOWER  OP  BABEL.  From  the  picture  of  Birs  Nimrod 
(supposed  remains  of  the  Tower  of  Babel),  in  Til- 
lotson's "Palestine." 88 

"VICTORY,  0  LORD!"  From  a  painting  by  Sir  John  E. 
Milais.  The  hands  of  Moses  are  upheld  by  Aaron 
and  Hur 89 

A  MARKET.     From  an  excellent  picture  "Der  Markt  in 

Jafa,"  in  H.   Guethe's   "Palestine" 93 

MORNING  PRAYER.      From   a   painting   by   Ed.    Moyse. 

Modern 106 

THE  SACRIFICE  OP  THE  POOR.  From  a  drawing  by  Mel- 
ville   Ill 

BASKET  OF  FRUIT.  From  a  drawing  "Bringing  First- 
Fruits  to  Jerusalem." 114 

WASHING  HANDS.     From  a  drawing  in  Thomson's  "The 

Land  and  the  Book,"  Vol.  1 116 


List  of  Illustrations  203 

ELDERS  AT  THE  GATE.  From  a  drawing  in  the  Fuerst 
Bible.  The  gate  of  the  city  was  the  main  resort  for 
barter,  social  intercourse,  and  the  administration 

of  justice 120 

A  FIG  TREE.    From  a  drawing  in  Thomson's  "The  Land 

and  the  Book." 138 

THRESHING  IN  PALESTINE.    From  a  drawing  in  the  Fuerst 

Bible 142 

THE  SCROLL  OP  THE  TORAH 149 

A  LAMP 151 

A  MEZUZAH 152 

THE  VILLAGE  WEAVER.     From  Bryce's  "Impressions  of 

Palestine." 154 

WELL  AND  BUCKET.   From  Kitto's  "Nations  of  the  World."  155 
TITUS.     The  Roman  General  who  destroyed  the  Temple 

at  Jerusalem  in  the  year  70  C.  E 161 

AN  EASTERN  SHEEPFOLD.     From  a  picture  in  Kitchin's 

"Scripture  Teaching." 163 

JERUSALEM.     From  painting  by  Thomas  Seddon 164 

ANCIENT  PLOUGH  AND  YOKE.    From  Kitto's  "Palestine."  167 

MT.  SINAI.    From  painting  by  Elijah  Walton 172 

DRASHA.     From  a  woodcut  by  Lucien  Pissarro 173 

A  SHOFAR 174 

SHEPHERD  CARRYING  A  LAMB 179 

ETHROG  AND  LULAB.  . .  195 


204  Index 


INDEX 

The  references  are  to  pagee. 

The  entries  are  strictly  by  title  of  story,  including  the  articles  a,  an,  and  the. 

AARON  aa  Peacemaker 54 

A  Child's  Precocity 190 

Adonoy  Echod — The  Lord  Is  One 125 

A  Forgiving  Husband 79 

A  Jewish  Martyr 118 

A  Legacy  Strangely  Safeguarded 81 

A  Lesson  in  Forbearance 55 

All  Honest  Effort  Has  Its  Uses 7 

Always  Be  Prepared  for  Death 39 

A  Merchant  as  Judge 87 

An  Appropriate  Name 172 

A  Quaint  Analogy  with  regard  to  Israel 38 

A  Rabbi's  Wit 186 

A  Remarkable  Conversion 158 

A  Retort  in  Kind 190 

As  a  Father  Pitieth  His  Children 109 

A  Time  to  Plant  and  a  Time  to  Pluck 185 

A  Witty  Retort 56 

A  Woman's  Wit 193 

BENEFITS  Not  Forgotten 66 

Blasphemy's  Undoing 161 

Blessing  in  Disguise 133 

CAUGHT  in  His  Own  Trap 32 

Charity  Rewarded 47 

Charity  Twice  Blest 45 

Children  Are  the  Glory  of  Their  Fathers 82 

Creation  Reveals  the  Creator 107 

DAVID  as  Judge 73 

Dishonesty  Defeats  Itself 43 

ELIJAH'S  Perplexing  Blessings 99 

Every  Generation  Has  Its  Potent  Influence 133 

FAITH  Triumphant 89 

Filial  Piety  Knows  No  Price 85 

Finite  Man  Can  Not  Grasp  the  Infinite  God 130 

Friends  the  Richest  Blessing 60 

GOD  and  Man 144 

God  and  the  Idols 166 


Index  205 

God  Hates  the  Sin,  Not  the  Sinner 53 

God  Humbles  Those  Who  Know  Him  Not 162 

God  Is  Everywhere 128 

God  Is  Love 146 

God  Raiseth  the  Poor  from  the  Dust 62 

God's  Chosen 137 

God's  Names  Suggested  by  His  Attributes 127 

God's  Paternal  Care  of  Israel 135 

God's  Prescience 172 

God's  Ways  Not  Man's  Ways 146 

Good  Deeds  Surpass  Everything 94 

Greatness  Is  Relative 16 

Guard  Thy  Tongue 10 

HARSHNESS  Misunderstood 82 

Honor  Thy  Father  and  Thy  Mother 86 

How  a  Heathen  Was  Converted 167 

How  to  Avoid  Sin 30 

Human  and  Divine  Compassion 187 

INDEBTEDNESS  to  God 113 

Ingratitude 36 

In  the  Presence  of  God 106 

In  Union  There  Is  Strength 147 

Israel  Compared  with  the  Dove 140 

Israel,  the  Light  of  the  World 151 

Israel,  the  World's  Redeemer 139 

Israel's  Best  Guarantee 147 

Israel's  Dispersion , 168 

Israel's  Faith  Justified 105 

Israel's  History  Mirrored  in  Nature 175 

Israel's  Supremacy  in  the  World 165 

JUDGE  Not  by  Appearances 53 

Justice  the  Personal  Equation 75 

KING  David  and  the  Spider 136 

Knowledge  Is  Greater  than  Wealth 21 

Knowledge  Redeems 52 

Knowledge  the  Basis  of  Righteousness 18 

LEARNING  Dignifies  All  Men 23 

Learning  Is  Greater  than  Gold 2 

Learning  More  Desirable  than  Wealth 22 

Life  and  Its  Law 6 

Life  as  a  Voyage 14 

Like  Rebecca  but  Not  Eliezer 184 

Like  to  Like 143 

Lost  Opportunities 38 

Love  Requited 194 

Love  the  Basis  of  Filial  Duty 84 


206  index 


Lovingkindness  the  Mark  of  Humanity 69 

Loyal  unto  Death 96 

MAN — Human  and  Divine 80 

Man  Immortal 108 

Man  Never  Forsaken  by  God 134 

Martyrdom  for  Religion's  Sake 120 

Measure  for  Measure 96 

Mercy  Surpasses  Everything 64 

Misery  Calls  for  Good  Deeds 48 

Moses's  Flea  in  Behalf  of  the  Israelites 180 

NEGLECTED  Opportunity 10 

Never  Too  Late  to  Repent 34 

Noblesse  Oblige 150 

No  Compromise 117 

No  Escape  for  the  Guilty 87 

OBVERSE  and  Reverse 92 

Ostentatious  Charity 48 

PEACE 148 

Performance  of  Duty  Irrespective  of  Reward 8 

Preferable  Alternatives 17 

RECOGNIZING  Just  Claims 71 

Redeeming  One's  Past 173 

Religion  Fortifies  against  Suffering 115 

Repent  in  Time 40 

Repetition — a  Discipline 24 

Respect  for  Authority 76 

Respect  for  Prophecy  Rewarded . . . '. 164 

Responsibility  for  Wrongdoing 35 

Responsibility  Increases  with  Experience 181 

Reward  according  to  Deeds 7 

Reward  and  Punishment 169 

Rising  above  Sorrows 11 

Royalty  Its  Own  Herald 131 

SCRUPULOUS  Honesty 42 

Seeing  God 132 

Self-Denial  the  Best  Charity 46 

Selection  according  to  Fitness 200 

Special  Protection  Within  the  Fold 163 

Standing  the  Test 188 

Stewardship  Worthily  Fulfilled 49 

Strict  Honesty 41 

Surmounting  Difficulties 1 

Sympathy  Alleviates  Suffering 57 

THE  Angel  of  Death 198 

The  Authority  of  the  Dead  Oft  Surpasses  That  of  the  Living    76 


Index  207 


The  Balm  of  Life .- 86 

The  Beauty  of  Holiness 174 

The  Blessing  of  the  Sabbath 176 

The  Choice  between  Reward  and  Punishment 17 

The  Chosen  People  Also  the  Choosing  People 153 

The  Common  Rejoicing 170 

The  Defeat  of  the  Tempter 184 

The  Destroyer  of  Idols  Undaunted 123 

The  Discipline  of  Repentance 89 

The  Distinction  of  the  Sabbath 176 

The  Far  Reaching  Effects  of  Slander 70 

The  Fortunate  Rescue  of  Moses 178 

The  Fugitive  from  Temptation 84 

The  Gift  of  the  Sabbath  to  Israel 177 

The  Glory  of  Service 65 

The  Honored  of  God 78 

The  Importance  of  Both  Written  and  Oral  Law 154 

The  Inexcusable  Sin 81 

The  Joy  of  the  Righteous 159 

The  Law  and  Immortality 156 

The  Law  and  the  Parables 155 

The  Light  of  Knowledge 170 

The  Light  of  the  Torah 157 

The  Merit  of  the  Fathers 107 

The  Merit  of  the  Fathers 134 

The  Nobility  of  Intercession 183 

The  Noblest  Sacrifice 51 

The  Organs  Which  Man  Controls 16 

The  Path  of  Righteousness  Is  Pleasant 17 

The  Paths  of  Glory  Lead  but  to  the  Grave 199 

The  Pillars  of  the  World 59 

The  Poor  Woman's  Sacrifice 60 

The  Power  of  Environment 23 

The  Power  of  Justice 68 

The  Power  of  the  Tongue 93 

The  Prayer  of  the  Upright  Is  His  Delight 110 

The  Ram's  Horn 174 

The  Reason  for  the  Sacrificial  Cult 197 

There  Is  None  Like  God 126 

The  Reward  of  Labor 9 

The  Reward  of  Merit 141 

The  Righteous  Are  the  Chosen  of  God 20 

The  Significance  of  Israel's  Survival 142 

The  Spirit  Hallows  the  Sacrifice Ill 

The  Survival  of  Israel 145 

The  Symbolic  Plants  of  Succoth 195 

The  Test  of  the  Leader 179 

The  Test  of  the  Righteous 70 

The  Thorn-Bush  as  a  Symbol  of  Israel 160 

The  Torah  Compared  to  Water 157 

The  Trickster  Outwitted .  191 


208  Index 


The  Uses  of  Wisdom 29 

The  Value  of  Paternal  Example 112 

The  Way  through  a  Labyrinth 156 

The  Written  and  the  Oral  Law 149 

Three  Ennobling  Virtues 68 

Times  and  Seasons  Are  in  God's  Hands ; . .  138 

UNDERVALUING  Human  Life 88 

Unquestioning  Faith 104 

VALUES 152 

Varied  Standards  of  Justice 44 

WAIT  for  the  End 19 

We  Will  Do  and  We  Will  Hearken 150 

Wealth  a  Trust 64 

Wealth  Is  Often  Useless 12 

What  Gold  Can  Not  Purchase 45 

What  Is  Most  Desirable  in  Life 58 

What  God  Does  Is  Wisely  Done 102 

When  Thieves  Fall  Out 196 

Why  Eve  Was  Created  from  the  Rib 193 

Why  Jacob  Had  an  Easy  Death 125 

Why  Levi  Was  Not  Numbered  with  the  Rest  of  Israel 182 

Why  the  Creation  of  Man  Was  Feared 192 

Why  the  Egyptians  Were  Destroyed 169 

Wise  Administration  Is  the  Means  to  National  Prosperity. .  171 

Wisdom  Better  Than  Gold 25 

Wisdom  Is  God's  Special  Gift 24 

Wisdom  on  Life's  Path. .'. 28 

Wisdom — to  Whom  Vouchsafed? 28 

Words  Fall  Short 129 

Work  Is  a  Duty 9 

Wrongdoing  Never  Excusable 69 


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A     000718080     5 


